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ON THE TRAIL.

OFFICIAL HISTORY

IMPROVED ORDER OF RED MEN

COMPILED UNDER AUTHORITY FROM THE

GREAT COUNCIL OF THE UNITED STATES

BY PAST GREAT INCOHONEES

GEORGE W. LINDSAY OF MARYLAND

CHARLES C. CONLEY OF PENNSYLVANIA

CHARLES H. LITCHMAN OF MASSACHUSETTS

EDITED BY

CHARLES H. LITCHMAN

PAST GREAT INCOHONEE

BOSTON

THE FRATERNITY PUBLISHING COMPANY
G.S.D. 402 = 1893

SOLD ONLY BY SUBSCRIPTION.

XorinooC IDrcss :

J. S. Gushing & Co. — Berwick & Smith.
Boston, Mass., U.S.A.

•past (great Encofjonee
GEORGE W. LINDSAY

BALTIMORE, MD.

IN RECOGNITION OF HIS WORTH AS A MAN, HIS CONSCIENTIOUS
RESEARCH INTO THE HISTORY OF

THE IMPROVED ORDER OF RED MEN

AND HIS UNSWERVING LOYALTY AND DEVOTION TO OUR

BELOVED FRATERNITY

THIS HISTORY IS RESPECTFULLY AND FRATERNALLY
DEDICATED BY

THE PUBLISHERS

ADDITIONAL CONTRIBUTORS.

THOMAS K. DONNALLEY, P. G. I Philadelphia, Pa.

DANIEL M. STEVENS, G. C. of R Camden, N. J.

J. P. GARDNER, G. C. of R Boston, Mass.

JOHN M. HINKLE, P. G. S Elmira, N. Y.

THOMAS G. HARRISON, G. C. of R Indianapolis, Ind.

THOMAS J. IRWIN, G. C. of R Martin's Ferry, O.

HENRY A. ANTHONY, G. C. of R Baltimore, Md.

JACOB EMMEL, G. C. of R Atlanta, Ga.

IRA T. HOLT, G. C. of R Norfolk, Va.

J. W. MAKER, G. C. of R San Francisco, Cal.

EDWIN HIRST, P. G. S Wilmington, Del.

THOMAS H. H. MESSINGER, Jr., G. C. of R. . . . Wilmington, Del.

JOHN W. HATSTAT, P. G. S Hartford, Ct.

CHARLES W. SKIFF, G. C. of R Danbury, Ct.

CHARLES W. HOWE, G. C. of R Rochester, N. H.

GEORGE H. TANDY, G. C. of R Freeport, 111.

C. W. FOSTER, P. G. S Woodfords, Me.

A. B. McCowN, G. C. of R Des Moines, la.

W. E. DAVIS, P. G. S Des Moines, la.

JOHN B. PATERSON, P. S Denver, Col.

HENRY KLEFUS, G. C. of R Denver, Col.

JOHN F. CLARK, P. G. S Providence, R. I.

H. C. ULRICH, G. C. of R Lazearville, W. Va.

L. E. HIRST, P. G. S Grafton, W. Va.

FRED C. TEMPLE, G. C. of R Grand Rapids, Mich.

J. H. E. WIEGANT, G. C. of R Leavenworth, Kan.

H. M. AUSTIN, G. C. of R Birmingham, Ala.

WILL L. SCISM, P. S Omaha, Neb.

GEORGE T. WALKER, G. C. of R Glendale, S. C.

T. E. PRICE, G. C. of R. of Louisiana New Lewisville, Ark.

JAMES E. DEMENT, G. C. of R Washington, D. C.

Louis E. KALTWASSER, Great Sachem St. Louis, Mo.

GEORPE W. DAVIS, G. C. of R Nashville, Tenn.

ROBERT E. DAVIS, G. C. of R Gainesville, Fla.

ROBERT J. HANSON, P. G. S Gainesville, Fla.

J. W. MAHOOD, G. C. of R Virginia City, Nev.

F. H. SAYLOR, G. C. of R : . . . . Portland, Ore.

THOMAS D. TANNER, P. G. S Easton, Pa.

PREFACE.

To write history requires a love for the subject treated.
Patriotism, love of country, a desire to preserve to posterity
the annals of the past and the memory of noble deeds of a
brave ancestry, have mainly inspired general historical work.
None the less important and interesting to a fraternal organi-
zation is the collection in permanent form of the facts and
traditions concerning its history. So well understood is this,
that the best thought of every such organization has been
called upon to place before the members thereof a record of
the past that should be at once a pride and an inspiration ;
a pride of duty well done ; an inspiration to greater achieve-
ments in the future.

With these thoughts in view, the Official History of the
Improved Order of Red Men has been compiled, and is now
offered to the fraternal consideration of the members of the
Order. Full value and credit is due and cheerfully accorded
to the work of that esteemed brother, now gone to join the
Silent Majority, whose researches have entwined an interest-
ing and valuable story around the theory that makes 1813 the
date of the origin of our Order. Having at our command
the originals of the documents upon which his work was based,
there has been no hesitation in using such portions as were
necessary to properly illustrate that part of the history of the
Order herein treated as the second epoch in its chronology.

But the Great Council of the United States, after patient
investigation and consideration of the researches of P. G. I.
Lindsay, having decided that the traditions which gave inspira-

4 PREFACE.

tion to an organization, and the earlier movements that finally
crystallized into active force, are justly to be considered parts
of its history and necessary to truthfully trace its origin, this
history has been compiled upon the theory that the Improved
Order of Red Men had its origin in those patriotic associations
existing prior to the American Revolution of 1776, and by whose
influence freedom was secured to the Colonies, and our Republic
launched among the nations of the earth.

These early societies turned to the uncultivated field of Red
Men's mysteries for their ceremonies and so-called secret work,
and in the sublimity and grandeur of the unsullied character-
istics of the primitive race, then more plentiful around them,
found inspiration for the mystical lore deemed necessary in
their gatherings, and suitable for the concealment of identity
inseparable from the dangerous work in which they were
engaged to found a new nation.

This use of the forms and customs of the North American
Indians as the basis of the ceremonies of these original organi-
zations of 1771, of 1813, and of our Order, has compelled a
study of their manners and peculiarities. No one can enter
upon a study of the traditions and characteristics of the Indian
race without coming under the spell of an enticing fascination,
and becoming profoundly impressed with the noble traits of
character possessed by the Aborigines of the American conti-
nent. The chapters of this book devoted to a sketch of their
forms, manners, customs, and peculiarities are, to the writers,
not the least of its attractions. No attempt has been made to
give anything original in this direction. All available material
has been long since exhausted, and each successive writer could
be original only in the use of material gained from a common
source. Due and appropriate credit has been given for the
work of others, and the aim has been to show to the member
of the Improved Order of Red Men who may read these pages,
that in the origin, growth, and history of our Order are a strength
of purpose, a beauty of conception, and an inspiration of charac-
ter unexcelled by any fraternal organization.

PREFACE. 5

To those Great Chiefs of the United States and of the several
State reservations, who have contributed the data necessary for
a proper compilation of the work done in their respective local-
ities, due acknowledgment and thanks are returned.

In submitting the result of our labors to the Order, we ask
fraternal forbearance for any errors of omission or commission.
Many, doubtless, could have done better than we with the
material at hand. But no one could take up the work of com-
pilation with more sincere love for the Order, with more
genuine interest in its origin, history, and progress, or with a
more abiding faith in its ultimate great prosperity.

The publishers have done everything in their power to make
the book attractive and worthy the Order of which it is the
history.

The illustrations are most valuable and interesting, many of
them having been engraved at great expense from original
drawings by well-known artists.

CONTENTS.

PAGE

LIST OF ILLUSTRATIONS 9

INTRODUCTION n

CHAPTER I.
Outline of Subject ; Scope intended ; How treated ; Why written . . 17

CHAPTER II.

Primitive Red Men ; The Race that welcomed the Pilgrims ; Their
Characteristics ; Their Peculiar Forms and Customs ; The League
of the Iroquois .......... 23

CHAPTER III.

Patriotic Societies at and prior to 1776; Their Motive; Their Need of
Secrecy ; Sons of Tammany in Maryland, Pennsylvania, and New
York ; Sons of Liberty in Massachusetts ; Their Influence on the
Formation and Conduct of the American Republic ; Legend of
Tammany 149

CHAPTER IV.

Societies of Red Men from 1812 to 1834; Their Management, Aims,

and History 199

CHAPTER V.

Organization of the Improved Order of Red Men at Baltimore, Md. ;
Why this Name was selected ; Those Instrumental in securing the
Result 247

CHAPTER VI.

Organization of the Improved Order of Red Men at Baltimore —

Another Version 270

8 CONTENTS.

CHAPTER VII.

PAGE

The Great Council of the United States : its Origin, Powers, and Laws ;
Its Objects, Jurisdiction, and History from Organization. First
Section, from 1847 to Council of 1880 281

CHAPTER VIII.

The Great Council of the United States : its Origin, Powers, and Laws ;
Its Objects, Jurisdiction, and History from Organization. Second
Section, from 1881 to Date of Publication 303

CHAPTER IX.

State Great Councils ; When and where instituted ; Condition at Date

of Publication 423

CHAPTER X.
Biographies of Prominent Members 449

CHAPTER XI.

Digest of the Decisions, Laws, Rulings, etc., of the Great Council of the

United States, corrected to Date of Publication . . . -475

CHAPTER XII.
Legislation, Constitutions, etc 539

CHAPTER XIII.
Degree of Pocahontas ; Origin, Purpose, and Growth .... 588

CHAPTER XIV.
Chieftains1 League ; Origin, Objects, and Present Condition . . -595

CHAPTER XV.

The Degrees of the Order ; The Theory of their Construction ; The

Lessons taught 605

CHAPTER XVI.
Nomenclature of the Order and Calendar 61 1

INDEX

619

LIST OF ILLUSTRATIONS.

On the Trail Frontispiece

PAGE

An Iroquois Warrior Facing 32

Niagara Falls .......... u 44

An Iroquois Woman ........." 74

Totems of the North American Indians 119

Robe of Mah-to-toh-pa, a Mandan Chief 130

Captured by the Braves : Facing 180

The Rain Maker "204

Call for a Meeting of the Society of Red Men 234

Return of the Hunters ........ Facing 244

Enlisting for the War Path " 270

William G. Gorsuch, First Great Incohonee .... " 282

Andrew J. Baker " 314

Joseph Pyle " 314

George W. Lindsay " 314

Adam Smith " 314

Badge of the Order 348

Flag of the Order 361

Morris H. Gorham ' . . Facing 368

Charles H. Litchman "368

George B. Colflesh "368

William H. Hyronemus " 368

Ralph S. Gregory . . . " 392

Charles C. Conley "392

Thomas J. Francis " 392

Thomas K. Donnalley " 392

Veteran Badge 421

Thomas E. Peckinpaugh, Great Incohonee .... Facing 422

The Captive's Rescue " 588

The Paleface Friend "594

Invoking the Great Spirit " 604

INTRODUCTION.

THE wonderful progress and popularity of the Improved
Order of Red Men have earned for it the prominent position it
occupies among the social fraternities of the United States.
There are many causes for its phenomenal increase in numbers
and influence. The Order has intrinsic merit as a society which
teaches and exemplifies the principles of friendship and broth-
erly helpfulness. Its precepts inspire all with the spirit of
fraternal love and good fellowship, and with the divine idea of
the brotherhood of man, and bring to the surface the generous
impulses which tend to pleasant, harmonious relations among
men. Its teachings refine their natures, ennoble their char-
acters, and awaken their minds to highest aspirations. It
especially appeals to the patriotic sentiments of the American
citizen because of its origin, its traditions, and its ceremonies.
We have been criticised in some instances because of our title,
and the supposed barbarism of our ceremonials ; but every true,
intelligent Red Man takes great delight in the fact that we are
the acknowledged conservators of the history, the customs, and
the virtues of the original American people, — a people conceded
by the early travellers and writers to have been intelligent,
brave, and free, loyal in its friendships, generous in its hospi-
talities, and with many traits of character worthy of emulation
by the civilized race. The Improved Order of Red Men is
proud to perpetuate the memory of this, the noblest type of
man in his natural state that has ever been discovered. Who
will say that the civilization and the moral development of
Montezuma and his people do not compare favorably with the
brutality and greed of Cortez and his adventurers ? Who will
claim that the Pizarro and his followers excelled in any way the

12 INTRODUCTION.

kind and hospitable Incas and their nation ? In their knowl-
edge of architecture, of the decorative arts, of the sciences, and
in their agricultural and industrial skill, they had little or
nothing to learn from their discoverers.

Not less wonderful than the Aztec of Central and South
America was the North American Indian, the prototype of our
organization. In addition to the complimentary descriptions of
the early writers, we have the beautiful legends of the Aborig-
ines which have descended to us to prove their courage, their
intellectuality, their loyalty, their kindness of disposition, their
moral worth, and their lofty conception of a Creator and Ruler
of the universe. Through all the traditions of the Tribes and
Nations there runs the belief in an ideal man, endowed by the
Great Spirit with all the human attributes in perfection, who
was to his people the highest type of physical strength and
beauty, whose heart overflowed with love for his tribe and
people, and whose knowledge and wisdom surpassed all others.
He it was who taught them to love and help each other, to hunt,
to fish, to fight, to plant, to build. He told them of the strength
there was in unity. History records no coalition more wonder-
ful than that of the Hodenosaunee, known to us as the League
of the Iroquois. For centuries it stood unmoved and unbroken
by any of the weakening internal or external influences, which
have laid low so many of the mighty empires of the earth. It
was not until long after the advent of the paleface invader that
it fell asunder. It is said that the I3th successive Great Sachem
was at its head when the white man first appeared. Hayo-
wentha was the ideal man who came to them with Daganoweda
in the beginning, who brought the nations together, gave them
instruction and good advice, created their democratic form of
government, which was a system of equality of rights with a
common ownership of property. Honor was given to whom
honor was due, and the brave and experienced, the true, the
generous, and the wise only were given the posts of dignity and
authority. He it was who smoked with them the calumet of
peace, from which the smoke ascended to the Great Spirit, bear-
ing their words of amity, and who gave them the sacred wam-
pum belt, into which their vows of fealty and the compact of
their union had been talked. It is a praiseworthy indication of

INTR OD UCTION. 1 3

their freedom from the meaner vices, that their code of laws had
no reference to theft, because stealing was an unknown practice
among them.

Their ideas of the Supreme Being compare favorably with
those of the nations of greater pretensions. It is true the
Indians had an evil spirit, the Mache Maneto, who was not
much more than an incident, or exemplification of the ills which
assail humanity; but their Kishe Maneto was a Good Spirit,
indeed, not an implacable jealous God, dealing eternal punish-
ments, but an altogether kind, merciful, generous Being, who
filled the earth with corn and game, and brought death only as
a means to translate the Red Man to eternal hunting grounds
of peace, plenty, and perfect happiness. Thus it was a deserved
compliment to the aboriginal people of this country that the
earlier social and patriotic societies of America designated them-
selves and their purposes 'by use of Indian appellations. In the
following pages the historian has traced the line of connection
from these scattered associations to our present organization,
and our brotherhood will therein find much to give it a laudable
pride and pleasure in its aboriginal and patriotic ancestry.

In all the great sun's through which the thread of our record
runs, we have added to those thoughts, those aspirations, and
those deeds which occupy the mind and give incentive to the
action of Improved Red Men, until their hearts bear, deep
stamped, the impress of our motto — "Freedom, Friendship,
and Charity." Freedom, in honor of that race to whom the
forests, the plains, the hills, and the valleys of this land were
as free as the air to the eagle, and in memory of the early
struggles to wrest these United States from dependency to
foreign rule. Friendship, to commemorate the unswerving
loyalty with which an Indian maintained a noble and unselfish
affection for him to whom it was plighted, and which makes
sweet and lasting the relations in which the members of our
Order are united.

It is in the beautiful spirit of friendship that the Red Man
holds the social and brotherly intercourse in our wigwams,
which broaden his character, enlarge his heart, educate his fac-
ulties, give him amusement and recreation, and altogether help
him to be a sober, upright, intelligent citizen, a better husband

1 4 JNTR OD UCTION.

father, son, or brother, and a man more qualified in every way
to perform his duties and to enjoy the world. A man possess-
ing the friendships formed in the Improved Order of Red Men
with men who trust and believe in him, and in whom he believes
and trusts, builds up a self-respect and a desire for the esteem
of others which restrain him from many of the excesses into
which he might otherwise be led. Thus we have Freedom and
Friendship, ours by historical right, ours because we are the
exponents of the virtues of a great departing race, ours because
we are the lineal descendants of American patriots, and had
our beginnings in the patriotic impulses that gave freedom to
America, and ours, because, although we are a hundred and
two score thousand, we are one, — one in object, one in name,
and one in brotherhood.

We have also Charity, that charity —

" which needs not be sought,
Waits not for want to plead,
But seeks the duty,

Nay, prevents the need ; "

and that charity which is love ; which is expressed to a brother
by the smiles of those who meet him around the brightly burn-
ing council fire ; by the fraternal greeting in which he feels
a responsive heart thrill in unison with the warm clasp of a
brother's hand ; by the sympathy which is pleased at his suc-
cess, and which is grieved at his sorrows and disappointments.
Such is the charity we seek to exemplify, in which the spirit of
brotherly love and brotherly helpfulness go hand in hand, which
cultivates the spirit of forbearance and good-fellowship, which
tends to harmony.

The primary objects of our Order are to promote among men
the exercise and practice of the true principles of benevolence
and charity, the care and protection of the widows and orphans
of its members, and the cultivation of friendly relations with
those who have entered its circle. The democratic influences
which attended its birth, the idea that all men are equal, are the
tenets of the Order ; and what a man is, not what he possesses,
constitutes his claim for recognition among the brotherhood.

Friendship, fraternity, and hospitality are exemplified as car-
dinal virtues, and nowhere are hearts brought closer together

INTR OD UCTION. 1 5

than around the council fires of the Red Men. In sickness or
distress a brother is visited, comforted, and assisted; and when
the arrow of death has removed him from his trail on earth, he
is buried by his brothers, who continue a watchful, protective
care for his widow and orphans.

Our Order is a brotherhood of individuals whose personal
characteristics are not sacrificed, but whose common interests
are maintained and strengthened as the members harmonize
around our council fires. We are proud of it for its past ; we
love it for what it is to us ; and we hope much for its future.
As the American citizen feels the patriotic blood tingle in his
veins while reading the early pages of his country's history, so
our hearts throb as we remember that the societies of Tamina
and of Red Men were a part of that history ; and every true
Improved Red Man feels an added dignity and sense of re-
sponsibility because it is so. The virtues of the Aborigines are
taught in the speaking books of the Society which is named for
them, and are engraved on the trophies which hang in the wig-
wams where Red Men meet. When the Indian has disappeared
forever from the hills and the valleys, the forest and the stream,
then the paleface who occupies his wigwam, who owns the land
where once he trailed, will look upon the skins and scalps which
long before were brought home from the hunt or from the war-
path, will take down the totem by which the primitive Red Man
distinguished his friend from his foe, and from them teach
object-lessons of the history of his county, and of Freedom,
Friendship, and Charity to the coming young American.

There is and always will be much of sorrow and disappoint-
ment and death in this world ; and inasmuch as the Improved
Order of Red Men eases the burden of pain and brightens the
pathway of life, it is a blessing and of value to man. We are
entitled to its being and continuance as we are to the sunshine
from the Great Spirit. May our Tribes multiply and increase,
until the whole world shall feel the spell of our brotherhood,
and may the seeds of fraternity we sow be ever watered by the
divine showers of harmony to bring forth the flower of hope
and the fruit of happiness.

ANDREW H. PATON, G.S.S., G.C.U,S,

CHAPTER I.

OUTLINE OF SUBJECT.

IT is the intention that these pages shall gather in permanent
form an authentic record of all available material bearing upon
the origin, history, and objects of the Improved Order of
Red Men ; a record which shall inform members of matters
now obscure, and those not members, of the beauties, excel-
lencies, and peculiarities of a fraternity having a name which
to them seems odd and grotesque.

From the traditions of the past will be given the evidence
upon which is based our claim that the inspiration of the Order
is the same that gave birth to the Republic. From existing
records will be given such facts as show the evolution of the
present magnificent fraternity of 130,000 members from the
handful of self-sacrificing brothers, whose fidelity and patriotism
fanned into flame the dying embers of the past epochs of the
Order, and handed down to posterity the fraternity of to-day.

The compilation of this history has, of necessity, compelled an
investigation into the history and peculiarities of that remark-
able race which owned America only four hundred years ago,
and upon whose customs the work of the Order is founded.
Why this is done is stated at length in its proper place.

That there is a demand for the information here given, is
apparent to all in any way active in the affairs of the Order.
It has been manifested by correspondence, petition, and memo-
rial to the Great Council of the United States, and in other
ways.

At various times the Great Council of the United States has
taken action by which to fix authoritatively the date of the
organization of the Order. The elaborate research of Past
Great Incohonee Morris H. Gorham, based upon documents
recovered from the Society of Red Men, and now in the pos-

t8 IMPROVED ORDER OF RED MEN.

session of the Great Council of the United States, sought to
establish Fort Mifflin on the Delaware River, and a date approx-
imating to the year 1813, as the place and time of the origin
of our Order. Further research in another direction by Past
Great Incohonee George W. Lindsay, of Maryland, collected
testimony of sufficient strength to secure the subsequent en-
dorsement of the Great Council of the United States, that the
origin of the Order dated back even before 1813, and to the
patriotic societies that existed prior to the American Revolution.
In collating the material upon which this history is based, it
has been deemed fair to all interests concerned, as well as with
a proper regard to historical fact, to consider the history of the
Order as covering three epochs. First, that of tradition;
second, that of supposition; and third, that of actual written
record. It is true that the societies existing previous to the
year 1813 made no use of the name of Red Men as a part of
the title by which they were known. " Saint Tammany's
Society " was a frequent appellation in the Middle and Southern
States. In Boston an organization known as " Sons of Liberty "
seems to have been organized with the same spirit, and to per-
form the same services, and the well-known fact will be recalled,
that, on a certain important date, a party of men, " disguised as
Indians," rushed down to the wharf by the water-side and
pitched into Boston Harbor the tea which had been imported,
but which the colonists refused to receive, and pay taxes upon.
Undoubtedly these various societies had means of communica-
tion. Their purposes were identical, noble, and patriotic. The
business in which they were engaged was extremely dangerous.
If they succeeded they were heroes. If they failed they were
traitors. Hence the necessity of some method of concealing
their personal identity. Instinctively they turned to the Abo-
riginal race, then near neighbors, and on the manners and
customs of that race founded the ritualistic work necessary
for their purpose and for the concealment of their personal
identity. It is a remarkable fact, which may be used to substan-
tiate our claim that these earlier societies were followed in
direct lineal descent by the Society of Red Men at Fort
Mifflin and by the Improved Order of Red Men at Baltimore,
that the customs and manners, and, indeed, some of the identical

OUTLINE OF SUBJECT. !9

ceremonies, have descended in the ritualistic work of the Order.
We have elsewhere given an account of that unfortunate race
driven westward from the hunting-grounds and graves of their
fathers and relatives, their lands devastated, their wigwams
destroyed, and their very existence wiped off the face of the
earth. As time passes and their history exists only in tradition,
our Order will have historical value beyond even present
estimation.

The first epoch in the history of the Order, then, will be
covered by such references as seem necessary to be made to
the Tammany Societies and other similar organizations existing
previously to 1812.

The second epoch in the history of the Order will be fully
covered by the records of the Society of Red Men that existed
in Pennsylvania, branching out into the other States, from 1813
down to 1830.

The actual historical period, comprising the third epoch in
the history, is given elsewhere in the extracts from the written
record, from the organization of the Great Council of Maryland,
followed by that of the Great Council of the United States,
down to, and including, the council held at Atlanta, Ga., in
September, 1892.

Among those who organized the Improved Order of Red
Men in Baltimore, in 1835, was William Muirhead, who had
been a member of the Society of Red Men, whose headquarters
were at Philadelphia, Pa. A notable instance of membership,
forming this connecting link between the Society of Red Men
and the Improved Order of Red Men, may be mentioned in
Past Great Incohonee Richard Marley. Richard Marley joined
the Society of Red Men at Philadelphia, September 14, 1824.
The records in our possession prove that the Order at that
time was flourishing, and extending itself in various portions
of the country. The meeting of Red Men which took place
on the 1 3th of March, 1834, comprised members of prior but
extinct tribes. Among them was an old Red Man, formerly
of Philadelphia, who held the position of brigadier-general of
the Society under Generalissimo Lappopetung, or Black Wam-
pum, who gave warrant and authority to their proceedings. In
every case of the adoption of a paleface into the Society of

20 IMPROVED ORDER OF RED MEN.

Red Men, a new name was entered upon the record, by which
the newly-made brother was known in the Society. On page
503, Vol. V., Record Great Council of the United States, are
given the names of the brothers who organized the Great
Council of Maryland, Society of Red Men, on the 2Oth day
of the 5th moon in the season of blossoms in the year 1835,
as well as the Indian titles by which they were designated on
the records of the Society. If the early written record of the
Society of Red Men was in existence and could be produced,
we think it would show as complete a chain of connection
between that Society and the societies of the revolutionary
period as is shown between the Society of Red Men and its
successor, the Improved Order of Red Men.

The following pages will give information concerning these
earlier patriotic societies whose existence began about 1765,
under the name of Sons of Liberty. A branch of this organiza-
tion became the Saint Tamina Society of Annapolis, Md., in
1771. The Tamina Society, or Columbian Order of New York,
was organized in 1789. Mention is made of these Tamina
Societies at various times until the organizations of the Society
of Red Men, which it is claimed took place at Fort Mifflin, on
the Delaware, in 1813, and which certainly occurred previous to
1816. We know that members of this Society of Red Men,
existing from 1816 to 1832, assisted at the organization or after-
wards became members of the Improved Order of Red Men.
From the fact that the Society of Red Men used the forms and
customs of the Aborigines, and in many of their ceremonies
were identical with the Saint Tamina Societies that preceded it,
it does not require a vivid imagination to believe that those who
organized the Society of Red Men were, or had been, of some
Saint Tamina Society.

There will be found substantial ground for this assumption
in the fact that Saint Tamina Day, which was celebrated on
the 1 2th of May of each year, was observed by the army from
the time of the Revolution down to just before the opening of the
War of 1812, when, by order of the Secretary of War, the festival
was forbidden among the troops. Saint Tamina was as popular
among the citizens as among the soldiers, and the I2th of May
was observed by them in like manner. One branch of this

OUTLINE OF SUBJECT. 21

society, now existing in New York, was organized in 1789, by
William Mooney, who had been a leader among the Sons of
Liberty, and who was familiar with the usages of the earlier
organizations, some of which were incorporated in the new
organization.

A brief sketch of the organization of the Order in each reser-
vation is necessarily included, and the date of institution of the
first Tribe in each State, and of the kindling of the council fire
of each State Great Council, forming a comprehensive, even
though brief, history of the progress of the Order throughout
the United States.

In many reservations several attempts were made to kindle
council fires of the Order before success was attained, and by
reason of this fa^t, much confusion exists as to the exact date of
the institution of the Order therein. The present Great Chiefs,
having nothing but the record of the latest organization to guide
them, have placed the date of origin according to the information
they possessed, while the records of the Great Council of the
United States show an earlier origin. In all cases where this
verification from the record of the Great Council of the
United States can be made, we have given the date according to
the record, even if it became necessary to change that stated by
the Great Chiefs of any reservation.

For a long time the strength of the Order was confined to
Maryland and Virginia. It was some years after the institution
of the Order in these reservations before it had become firmly
established in the reservation of Pennsylvania. It attained
strength and power in many States where it does not now exist,
and likewise strong and vigorous State Great Councils now hold
control in reservations where the institution of the Order is of
comparatively recent date.

Biographical sketches will be given of prominent members of
the Order. It has been thought best to restrict these to biog-
raphies of the Past Great Incohonees, as to go beyond that
would far exceed the space at our disposal. Surely all our
members will be interested to know who have presided over the
Great Council of the United States, and to learn something of
their personality.

The two side Degrees which have been established as adjuncts

22 IMPROVED ORDER OF RED MEN.

to the Order will be fully treated and described. The Degree
of Pocahontas has had a career of wonderful prosperity since its
organization, and continues to grow in strength and popular
favor in the Order. The Chieftains' League, with its attractive
uniform of the Continental soldier, satisfies the desires of those
who wish a uniformed branch of the Order. While the growth
of the League has been slow, it has been sure, and its future
progress and prosperity seem certain.

The laws by which a body is governed form the best index of
the wisdom and tact of those who control it. In the chapter
devoted to the Legislation of the Order will be given an outline
of its interior government, and a complete copy of the latest
revision of the Digest of Decisions issued by the Great Council
of the United States. This chapter is a comprehensive epitome
of the rules and regulations of the Order, and gives to 'the
members in compact form a thorough knowledge of the laws
by which they are governed.

The Degrees of our Order stand unique and original. Each
is intended to teach a lesson illustrative of Indian life and
Indian characteristics. It has been deemed proper, therefore,
to present an indication of the theory upon which each Degree
is founded, and to explain the lesson thereby taught.

.The imagery and beauty of the Indian language, wherein every
word was really a picture of the idea sought to be expressed, is
alluded to in the chapter devoted to the nomenclature of the
Order. Indelibly stamped upon the rivers and lakes and moun-
tains of our land is the nomenclature of the Aborigines of the
American continent, and long after every other trace of that
wonderful people shall have passed from the face of the earth,
the names of our mountains will be their monuments, and the
musical designation of our lakes and rivers will perpetuate their
memory for all coming time.

CHAPTER II.

PRIMITIVE RED MEN.

THE annals of history show that in all cases where the
ancient voyagers and discoverers touched upon the shores of
America, North or South, they were met and welcomed by a
race peaceful and hospitable at first to the new-comers, with
characteristics qpd peculiarities differing from those of any
people then known to the civilized world.

The name Indian was erroneously applied to this people, just
as America was to the continent they inhabited. _

The Indians have been called the Aborigines of America,
although there is authority for the assertion that they them-
selves were the successors of at least one race, and perhaps two
races, of people who possessed this continent and were driven
from it by the Indians.

To trace the descent of a people when its records are tradi-
tions handed down from generation to generation, warped by
individual prejudice, or perverted by malice and design, is
manifestly a well-nigh hopeless task. We believe it is gener-
ally admitted that the claim of Asiatic origin for the North
American Indian is based upon strong circumstantial evidence.
The uniformity or agreement of the manners and customs of
two nations is the most authentic monument of their original
connection. This being so, there can be found many coinci-
dences singularly indicative of the identity of origin of the
Asiatic tribes and the North American Indians. Many cus-
toms, practised only by some nations in Asia, are distinctly
traceable among the earliest inhabitants of the western con-
tinent, and a remarkable resemblance in language, religion,
manners, habits, and customs, tends to establish their common
origin.

It will not be expected that in the compilation of the material

24 IMPROVED ORDER OF RED MEN.

for this book any original addition can be made to the result of
previous investigations of those who gave to the subject many
years of study, and who had the advantage of personal contact
with the people they described, or with the historians who
preceded them. Generous requisition has been made upon the
mass of material at hand, and due credit elsewhere given to
the authors whose publications have been levied upon.

The various tribes of North America differed from each
other in their individuality and characteristics, just as they all
together, as a type, differed from the inhabitants of South
America. But as far as history has been able to record, there
was among them a similarity of ceremonies and customs which
makes a description of the tribes inhabiting one part of the
country typical of all. The history of the Five Nations, or
League of the Iroquois, the most powerful confederation of
Red Men found upon the continent, and existing down to the
present day, is treated extensively in this chapter.

From a history of New England, of the year 1700, published
in 1721, and from other sources, is gleaned the following ac-
count of the Indians of New England. It gives an admirable
and interesting insight into the customs, ceremonies, and peculi-
arities which made the Red Men of the forest such strange
beings in the thoughts and imaginations of the early settlers.

New England was inhabited by from twenty to thirty dif-
ferent nations at the advent of the Pilgrims, many of whose
names are with us to-day in the nomenclature of the villages,
cities, states, mountains, lakes, and rivers of that section.
They are also perpetuated in the names of the tribes of our
Order, which by its . laws requires that each tribe shall be
named after some Indian tribe or chief connected with the
locality where it is instituted.

Among these nations was the Massachusetts, the largest of
all and the most civilized, from which has come the name of
the leading commonwealth of New England. Other nations
whose names will be familiar when seen, were the Narragan-
setts, Pequots, Wampanoags, and the Maquas, otherwise known
as Mohegans or Mohawks.

All accounts describe these nations as composed of people
warlike and brave, who fought with the courage of despair

PRIMITIVE RED MEN. 25

against the encroachments of the new race whose advent in
the decree of fate was to be followed by the extinction of the
Aborigines whom they supplanted. The Maquas, or Mohawks,
were one of the five nations originally comprising the League of
the Iroquois. Their timely assistance turned the scale in favor
of the English in the war with King Philip of the Wampanoags.
Dr. Cotton Mather bore witness to their courage and valor,
and records the fact that they controlled the country between
the Hudson (which they called Mohegin) River, on the east,
and the Mississippi, on the west.

The Indian of 1700 was described as of an olive complexion,
flat nose, with black hair, cut short in front but allowed to grow
long behind, and with a dress ornamented with feathers. They
had no beards, but were generally tall and well developed in
form. In sumrfier they wore only a breech-clout made of
leather. In winter they clothed themselves with deer skins,
which were worn thrown around them like a mantle. Some
of the tribes had breeches, leggins, and moccasins made of the
same material, but in one piece. In winter they used snow-
shoes, which were admirably adapted for travelling. They
painted themselves with a variety of figures, which appeared
ugly and misshapen to the palefaces, but had a significant
meaning to the Red Men themselves. He was considered the
bravest who had the most frightful forms pictured upon him,
and he was thought thereby to inspire his opponents with
terror. Their women wore earrings of copper or beads, and
bracelets about their arms and chains about their legs. The
men considered it beneath their dignity to labor, except on the
hunt or upon the war-path, and the labor of taking care of the
children, and managing the domestic affairs, fell upon the wives.
The women planted, reaped, housed, and threshed their corn,
built their wigwams, and waited upon the braves and warriors.
The only employment of the men was hunting and fishing.
When provision was low they went into the woods, fifty or one
hundred in a band, with their bows and arrows, and brought in
a fresh supply of food ; or went out upon the rivers in their
canoes to catch the fish with which they were abundantly sup-
plied. Along the coast they regaled themselves with the dif-
ferent kinds of sea-fish, and with lobsters, clams, etc. They

26 IMPROVED ORDER OF RED MEN.

had a fashion of taking the lobsters in large bags at low water,
also with a staff two or three yards long, made small, sharpened
at one end, and with notches. When a lobster was seen crawl-
ing in the water about two fathoms deep, they impaled him
with the staff and captured him. It was no uncommon thing
for an Indian lad to capture twenty lobsters in this manner
in a single hour. Bass, blue-fish, and sturgeon they struck
with a sort of dart made of wood and sharpened with a fish-
bone.

One author, remarks that it is wonderful that during the many
ages since the Indians first inhabited the country, no active spirit
rose up among them to encourage arts and industry. They lived
in a country full of copper and iron mines, and yet were never
owners of as much as a knife until the English came among
them. Indeed, their name for an Englishman was " Knife
Man." The land was stocked with the best timber for shipping
in the world, yet the only use to which they put it was to make
canoes from the trunks by the use of fire or from the bark of
the birch-tree. The canoe of bark was an ingenious affair,
very light, but adapted to their uses. When they had burnt up
the wood in the neighborhood of any place where they had
pitched their wigwams, they pulled stakes and followed the
wood, rather than bring the wood to their camp.

The Indian wigwam was made of young and tender trees,
bent down like an arbor, covered on the top with bark and
well-wrought mats made of rushes. The doors were about
three feet high, one opening to the north and the other to the
south, and when the wind shifted they closed -up the door on
one side with bark, and hung a deerskin or mat before the
other. Th6 chimneys were holes in the top of the wigwam,
which were covered with mats in cold weather. All was warm
and close in winter, for the houses were matted both outside
and inside. Pots in which they cooked their food were strung
upon poles attached to stakes driven in the ground. The beds
were so many mats spread about the fire.

The ordinary food is spoken of as plain and simple, for
when fishing and hunting failed they lived upon " Nokohick,"
which was a spoonful of parched meal with a spoonful of water,
and on the strength obtained from this they would travel a

PRIMITIVE RED MEN.

whole day. Of course, the forest gave them an abundance of
game, — deer, bears, and raccoons, but the moose seemed to be
the most esteemed as a rarity. Flesh of the moose was pre-
pared by the Indians, who dried it and kept it all the year
round, not being acquainted with the use of salt until the
English brought it among them. The skin of the moose made
a very substantial garment, both for warmth and defence.

The health of the primitive Red Man previous to the advent
of the white race seemed to be excellent, most of the diseases
prevalent among the white men being unknown to them. The
most fatal disease, apparently, among them was small-pox, a
whole tribe being sometimes destroyed by this dread malady.

Aside from two or three nostrums, which they applied in
certain cases, they had but two remedies for the sick, — the hot
house, and the Powwow, or priest. The hot house was a little
cave, about eight feet square, which was heated very hot, and
in which they remained for about an hour. Upon coming out,
they plunged into the adjacent river. This, seems to have been
a species of Turkish bath. If this did not' cure, they sent for
the Powwow, or priest, who came and performed his incanta-
tions and magical ceremonies to drive away the disease. Long
practice undoubtedly gave the Powwow considerable skill in
ordinary disease, and made it possible for him to judge if the
disease was likely to prove fatal. If there was probability that
the patient would recover, the Powwow told him -that Hobba-
mocko sent the illness as a punishment for some offence, and
that if he called upon him in his distress, relief would come.
If the case was hopeless, he said to the patient that Kichtan
was angry, and that all diseases inflicted by him were incurable.

Their manner of burying the dead was curious and interest-
ing. A large hole was dug in the ground, across the bottom
of which they laid a parcel of sticks ; then wrapping the corpse
in skins and mats, they laid it upon the sticks, and placed by
its side all the treasures of the dead person ; over this they
raised a mound of earth. While this was being done, the
friends of the deceased kept up a mournful screeching and
howling. When the first English colonists were selecting a
place for settlement, they discovered many of these Indian
graves, one of which was opened. The outside covering was

23 IMPROVED ORDER OF RED MEN.

of boards, under which was a mat; next to that were bowls,
trays, dishes, and then another mat, under which was a board
finely painted and carved ; then came another mat, under which
were two bundles in which was discovered a large quantity of
a very fine and perfectly red powder, with a strong, but not
offensive, odor, and in this were the bones and skull of a man.
Fine yellow hair was attached to the skull. There were also in
the same bundle a knife, a needle, some iron implements, strings
of beads, a bow and arrow, and other minor things.

The mourning for the dead continued for several days, night
and morning, and all the friends of the deceased took part, in
the southern parts of the country the women blackening their
faces with a mixture prepared for that purpose. If the sick
person happened to recover, there was always great joy, and
when his friends came to congratulate him upon his recovery,
they brought gifts to help make good the loss arising from his
sickness.

Among New England Indians reverence of the aged was
strictly observed. The young braves of the tribe relieved in
every way the older warriors, even though the latter were
strangers. No Indian, however old, was counted a man until
he had signalized his bravery by some laudable act worthy of
the approval of his tribe and nation.

The Indians divided their time by sleeps, moons, and winters.
They seemed to have made some observation of the stars ; and
it is worthy of remark, that the constellation known among
the palefaces as " The Bear " was called by the Indians " Pau-
kunnawaw," which was the Indian name for bear. They had
no written records by which to perpetuate the exploits of their
ancestors, yet there is evidence of rude engravings upon rocks
which apparently were intended to transmit to posterity some
knowledge of important events of the past. They sought to
supply this defect by digging deep holes in the ground in the
place where any memorable act had been done; and he who
understood the significance thereof could interpret its meaning,
and learn the history of the circumstances it was intended to
commemorate.

The Indians, of New England at least, believed not only
in a plurality of gods who made and governed special nations

PRIMITIVE RED MEN. 2g

of the world, but they elevated into Deity everything they
imagined to be great, powerful, beneficial, or hurtful to man-
kind. For instance, they believed in a God of the Sun and a
God of the Moon, etc. They believed fire to be a kind of god,
inasmuch as it produced such remarkable effects, and they paid
divine honors to thunder and lightning, which to them were
very terrible. But let it be recorded that although the Indian
acknowledged a great variety of inferior gods, yet he conceived
and acknowledged one Almighty Being, who dwelt in the
southwest regions of the heavens, and who was supreme above
all the rest. This Almighty Being was called by various names,
among which may be mentioned " Kichtan," " Kawtantowit,"
" Manitou." Among the Iroquois, " Ha-wen-ne-yu." They be-
lieved their supreme God to be a good being, and acknowledged
their indebtedness to him for plenty on the chase, or victory on
the war-path. They ^believed in the immortality of the soul,
and a future state of existence. One legend stated that when
good men died their souls went to Kichtan, where they met
their friends, had splendid entertainments, and enjoyed all
manner of pleasures. When wicked men died, they went, also,
to Kichtan, and knocked at the door, but they received no
answer but " Quachet," which meant " Go away," so they were
doomed to wander about in restless discontent forever.

The Supreme Deity, Kichtan, they believed to be invisible
even to their Powwows ; but there was another power called
by them " Hobbamocko," and by the English the devil, who
appeared to the Powwows, as they themselves claimed, in dif-
ferent forms, sometimes as a man, then as a deer or eagle, but
most commonly in the form of a snake. To him they applied
in all difficult cases for the cure of disease, and the people
stood in greater fear of -him than of Kichtan himself. While
the people were very anxious for the honor of a sight of this
Hobbamocko, he never appeared only to the Powwows and the
Paniese or counsellors of state ; that is, to the men of intrigue
and design whose business it was to keep the people in igno-
rance.

The Powwows referred to were the priests, so to speak, among
the Indians, and by skilfully working upon their superstitions,
they compelled obedience, respect, and even reverence as per-

30 IMPROVED ORDER OF RED MEN.

sons having familiar acquaintance with the Deity, and who by
blessing or curse could make men happy or miserable in the
happy hunting grounds. The Indians believed they could raise
the devil and induce him to do whatever they desired unless
Kichtan interposed. Dr. Cotton Mather in his letters relates
many anecdotes of the incantations used by these Powwows to
cure disease among the Indians. It seems if the patient died,
the result was declared to be the inexorable decree of Kichtan ;
if the patient recovered, the Powwow claimed credit for his
superior skill, and the virtue of his incantation. It is not sur-
prising, that, under a theology like this, the Indians after a while
thought more of appeasing the devil than they did of worship-
ping the Great Spirit.

It was customary among the Indians when children arrived
at the age of discretion, whether male or female, to give them
a new name, as women among civilized nations change their
names at marriage. Again, when any remarkable exploit had
been performed another new name was taken. A practice
existed among nations of antiquity to add new titles to their
names after any extraordinary performance ; but to give up an
old name entirely, and supplant it with a new one, was a custom
peculiar to the Aborigines of America.

The government prevailing among the Indians is described
as strictly a monarchy, the Sachem having absolute power even
over the lives of his people. In all important matters a council
of the sub-chiefs was summoned. Over this council the Sachem
presided with great dignity, and after the decision of the chiefs
and council had been made the orders of the Sachem were
executed without hesitation. The Paniese were counsellors to
the Sachem, and were selected from the wisest and most cou-
rageous of the tribe. They were consulted by the Sachem
before war was declared, or any important business under-
taken, and they seem to have been the Guard of Honor of the
Sachem. They were held in high repute among the Indians,
and could arrive at the distinction enjoyed only by a long
course of training calculated to fit them for the duties they
were to perform, and to prove their endurance and bravery.
The Sachem seems to have collected tribute from the people,
which was paid in the shape of skins, and such fruits or vege-

PRIMITIVE RED MEN. ^

tables as were raised among them. Upon the Sachem fell the
responsibility of upholding the proverbial hospitality of his
nation, and the tribute referred to furnished the means for
maintaining the obligations of his exalted position. In time of
war, both person and estate being at the disposal of the Sachem,
tribute was neither demanded nor expected.

That which served among them for money was called wam-
pum, and was composed of strings of beads made from shells
found upon the sea-coast. These beads were fashioned with
instruments of stone, as they were unacquainted with the use of
metal previous to the advent of the white race.

In the administration of justice the punishment inflicted was
proportionate to the number of offences in each individual case.
The punishment varied from a reprimand for the first offence
to a beating on the naked back for the second, and a beating
with a slitting of the rtbse for the third offence. The Sachem
was the examiner, judge, and executioner. Murder was pun-
ished with death, the sentence being executed also by the
Sachem. Should the criminal be absent at a long distance
whence he could not be brought conveniently, the Sachem sent
his own knife with which the execution should be performed.
With this single exception the Indians would not receive pun-
ishment except directly from the hands of the Sachem. While
enduring punishment no murmur of complaint was uttered, it
being considered a more infamous thing than the offence itself
for a person to cry out or flinch while being punished by the
Sachem.

So absolute was the power of the Sachem over his people,
that they could not understand the limited power entrusted to
the Governors of the Colonies, and it is related that when one
of them sought to make a treaty with Governor Mayhew of
Martha's Vineyard, the Governor promising to grant a favor
asked if the inhabitants consented, the Sachem responded:
" Why do you recall your promise ? What I promise or speak
is always true ; but you English Governors cannot be true, for
you cannot make your words or intentions true ; but mine are
always true, for I make them true."

The bow and arrow were the chief weapons of the Indian ;
the skin of the beast gave him clothing, and its flesh, food. He

IMPROVED ORDER OF RED MEN.

had no learning or letters ; he did not need them for hunting
and fishing, which were his principal occupations. He was swift
of foot and capable of enduring great fatigue and hardship.
Personal courage gave him reputation among his people, and
by this quality he was able to rise to positions of the highest
trust and responsibility. He was ignorant of the nature of
commerce, and when the Europeans first traded with him, he
parted with things of greatest value for mere trifles. After a
while he grew wiser, and realizing the value of the property the
whites seemed so anxious to acquire, learned to drive as sharp
a bargain as his paleface neighbor.

A description of the primitive Red Man will be incomplete
without appropriate and full consideration of that wonderful
confederation known to history as the League of the Iroquois.
The people composing this League achieved for themselves a
more remarkable civilized organization and acquired a higher
degree of influence than any other race of Indian lineage except
those of Mexico and Peru. For nearly two centuries after the
advent of European colonists they maintained an unbroken
organization, and, by the peculiar features of its federal system,
maintained their independence, exhibiting wisdom in their civil
institutions, sagacity in the administration of the League, and
courage in its defence. The remnant of the League which
exists to-day maintains the traditions of the past, and perpetu-
ates the form of government by which every member was bound
to every other by the tie of consanguinity. While the prestige
and power of the League have passed away, the transition has
been the result of the onward resistless march of so-called
civilization, before which they were compelled to bow because
powerless to avert what fate decreed them. The League was
originally composed of five nations, — the Mohawks, Onondagas,
Cayugas, Senecas, and Oneidas. In 1715 the Tuscaroras,
having been expelled from North Carolina, turned to the North,
and sought a home among the Iroquois. They were admitted
into the League, and territory assigned to them for their future
home. After this event the Iroquois became known among the
English by the name of the " Six Nations." The origin and
history of the League, previous to the discovery of America,
are given to us only in the dim traditions of the past. The

AN IROQUOIS WARRIOR.

PRIMITIVE RED MEN.

Indians had no written records, and preserved only such por-
tions of their history as were handed down from generation to
generation by their medicine men, or prophets, whom they
designated "Keepers of the Faith." They were a branch of
the Algonquin race, and the centre of the territory occupied
by them was what now constitutes the State of New York.
The project of a League originated with the Onondagas, among
whom it was first suggested as a means to enable them more
effectually to resist the attacks of surrounding nations. Tradi-
tions refer to the northern shore of Onondaga Lake as the
place where the Iroquois chiefs assembled in general council
to form the League.

After the formation of the League, the Iroquois rose rapidly
in power and influence. They gained power by concentration
of effort, and gradually assumed control of substantially the
entire country east of the Mississippi River. In 1615 the
Iroquois had grown into a populous and powerful confederacy,
and had entered upon a career of conquest that, undoubtedly,
but for the advent of the whites would have given them control
eventually of the entire continent. This having been accom-
plished, the principles underlying the structure of the League
would have been the source, doubtless, from which would have
sprung by evolution a civilization at once remarkable and
powerful.

Very soon after the arrival of the English, friendly relations
were established with the Iroquois. A " covenant chain " was
established between them which the Iroquois, with singular
fidelity, reserved unbroken until the independence of the United
States terminated the jurisdiction of the English over this
country. In marked contrast was the action of the English
and the French in their treatment of the Indians. The French
thought to subjugate the Indian by intimidation and force, while
the English used conciliation and forbearance. In those early
days the rival colonies of France and England were nearly bal-
anced, and the influence and power of the League of the Iro-
quois were sufficient to turn the scale in favor of the English.
It is to this League that France must ascribe the final overthrow
of her magnificent schemes to colonize in the northern part of
America.

34 IMPROVED ORDER OF RED MEN.

For nearly the whole century between 1600 and 1700, the
Iroquois were engaged in almost perpetual warfare. They kept
under subjection all other tribes and nations, which, feeble
through lack of unity, fell easy prey to the strength and power
of the League. The decline of the Iroquois commenced with
their first intercourse with the Europeans. They were unable
to cope with the firearms of the English, and they became
degraded by the use of the "firewater" with which they were
supplied by their paleface friends.

The "covenant chain," already referred to between the English
and the Iroquois, led the greater portion of the members of the
League to side with the English during the American Revolu-
tion. History records no more striking illustration of devotion
to plighted word than the action of the League of the Iroquois
in supporting the English, because the "covenant chain " bound
them together in amity and trust. When peace came between
Great Britain and the United States, the political existence of
the League terminated. The jurisdiction of the United States
extended over their territories, and from that time they became
dependent nations, at the mercy of their conquerors, and recipi-
ents of their bounty. The manner in which they became dis-
possessed of some of the finest lands in America forms a chapter
of human wickedness and human avarice over which no lover
of humanity desires to linger. Fragments of the League now
surviving still have their relationship and intercourse with each
other, and cling to the forms and ceremonies of the ancient
League. At stated intervals they assemble in council to raise
up with their primitive forms a Sachem to fill a vacancy occa-
sioned by death or deposition.

While the encroachments of the paleface nation have driven
from their hunting-grounds the League of the Iroquois, they
have left an indelible impression upon the geography and
nomenclature of the original territory they inhabited which will
endure for all coming time as a monument to their sagacity
and intelligence. Great trails by which they communicated
with different parts of their possessions were most judiciously
selected, and after the country was surveyed, these trails were
used for the public roads and turnpikes throughout New York.
For centuries these old and wonderful trails had been trod by

PRIMITIVE RED MEN.

the Red Men. They reached from the Atlantic to the Missis-
sippi, and from the northern lakes to the Gulf of Mexico, and
were as familiar to the Iroquois as our own roads of travel have
become to us.

The Iroquois called themselves Ho-de-no-sau-nee, which signi-
fies the "people of the long house." They likened their con-
federacy to a long house having partitions and separate fires
within each. The several nations were sheltered under a com-
mon roof. Among themselves they have never had any other
name. Each of the nations composing the League had a name
indicative of the location upon which it was established.

To the Iroquois, by common consent, has been assigned the
highest position among the Indian races of the continent in the
establishment of a league for the double purpose of acquiring
strength and securing position. Their capacity for civil organi-
zation and their wisdom in legislation were favorably exhibited.
The League contained orators and chiefs unrivalled for elo-
quence in council and bravery upon the warpath. Indeed the
League of the Iroquois exhibited the highest development of
the Indian ever reached by him in the hunter state.

In their own account of the origin of the League, the Iroquois
invariably go back to a remote and uncertain period when the
compact between the Five Nations was formed, its details and
provisions settled and those laws and institutions established,
under which, without essential change, they afterwards contin-
ued to flourish. Tradition has preserved the name of Da-ga-no-
we-da as the founder of the League, and the first lawgiver of
the Ho-de-no-sau-nee. As already stated, the northern shore
of Ga-nun-ta-ah, or Onondaga Lake, was the place where the
first council fire was kindled, around which the Chiefs and Wise
Men of the several nations were gathered, and where, after a
debate of many days, the League was established.

Great ingenuity was displayed in the system of government
adopted. Fifty permanent Sachemships were created with appro-
priate names, and in these Sachems were vested the supreme
powers of the Confederacy. The positions were made heredi-
tary under limited and peculiar laws of descent. Their powers
were joined and co-extensive with the League. Each Sachem
was raised up and vested with his title by councils of all the

36 IMPROVED ORDER OF RED MEN.

Sachems, with suitable forms and ceremonies, and until this
ceremony was performed, no one could be a ruler. Thus the
government of the Iroquois was an oligarchy. The Sachem-
ships were divided among the nations, and upon death or depo-
sition of a Sachem, the individual to succeed him was chosen
from the nation to which that Sachemship belonged, and the
name of the Sachemship held by his predecessor was conferred
upon the new candidate. The several Sachems were the ruling
body of their respective nations, exercising the same power over
them, and in precisely the same manner, as, in connection with
their colleagues, they exercised over the affairs of the League
at large. The Sachems of each nation stood upon perfect
equality in privileges, the influence of each being determined
entirely by the talent of the individual. The title by which
these Sachems were known as a class, intimated a check upon,
rather than an enlargement of, their authority. It signified
simply "counsellor of the people," a beautiful as well as an
appropriate designation of a ruler. Besides these Sachemships,
which were hereditary, there was an inferior class of rulers
called chiefs. These chieftains were elected as a reward of
merit. The title terminated with the life of the individual.

The powers and duties of the Sachems and Chiefs were
entirely of a civil character, and confined by their organic laws
to affairs of peace. No Sachem could go to war in his official
capacity as a civil ruler. For that purpose he must lay aside
his civil office for the time being, and take the warpath as a
common warrior.

No religious functionaries were recognized in the League.
There was, however, a class in each nation styled Ho-nun-de-
unt, " Keepers of the Faith," who were regularly appointed to
officiate at their festivals, and to take general supervision of
their religious affairs.

Theije were two War Chieftains who took charge of affairs
whenever the entire nation was engaged in general warfare.

Thus by the apparently intricate but simple form of govern-
ment which they established, the councils of Sachems took
charge of all matters pertaining to the public welfare. They
exercised the executive, legislative, and judicial authority, so
far as the same was not possessed by the people, although in

PRIMITIVE RED MEN. 37

many things their powers appear to have been advisory rather
than executive. The Chiefs, at first counsellors between the
Sachems and the people, increased in influence until they
became rulers nearly equal to the Sachems themselves, thus
widening and liberalizing the oligarchy. In all matters of war
the power appears to have rested chiefly with the people, and
its prosecution to have been left to private venture. If several
bands united, they had as many generals as bands, who gov-
erned their proceedings by a council. Only, as in civil affairs,
unanimity was necessary. The two supreme military Chieftains
planned and generally managed the campaign.

The idea permeating the whole structure was that the govern-
ment rested upon the public yill, and not upon the arbitrary
commands of the Chiefs. They desired to accomplish some-
thing more than a mere confederacy of Indian nations. It
was rather a blending together of national sovereignty into
one government. The League made the Ho-de-no-sau-nee one
people, with one government, one system of constitutions, one
executive will. The crowning feature of the League, as a politi-
cal structure, was the perfect independence and individuality of
the national sovereignties, in the midst of a central and embrac-
ing government, adequate to deal with all internal affairs, and
powerful enough to conquer all other Indian nations with which
it came in contact.

The plan adopted by the League, to weld into one political
family the various nations composing it, was ingenious and
effective. The Indian Tribe differed from the Athenian, -
Roman, and Jewish, although nearer in the result attained to
the Jewish. In the Jewish Tribes the lineal descent is by the
common father, while in the Tribes of the League of the Iro-
quois, the descent followed in all cases the female line. In each
nation there were eight tribes, which were arranged in two
divisions, the first of which included the Wolf, Bear, Beaver,
and Turtle Tribes, and the second division included the Deer,
Snipe, Heron, and Hawk Tribes. These names had an emblem-
atical signification, the family name being the totem of that
particular tribe. This division of the people of each nation into
eight tribes became the means of effecting the most perfect
union of separate nations ever devised by the wit of man. The

38 IMPROVED ORDER OF RED MEN.

effect was that each tribe was divided into five parts, one-fifth
being placed in each of the Five Nations. Between these sepa-
rate parts of each tribe there existed a tie of brotherhood which
bound the nations closely together. This relationship was
founded upon actual consanguinity. The Mohawk of the Wolf
Tribe was actually the brother of the Seneca of the Wolf Tribe.
Thus every member of any particular tribe, in whatever nation,
was brother or sister to every other, as if children of the same
mother. This relationship exists down to the present time, and
furnishes the chief reason of the tenacity with which the frag-
ments of the League cling together. Civil war was thus ren-
dered impossible, as a collision would have turned each tribe
against itself. The wisdom of this provision was proved by the
fact .that, during the long period through which the League
gained and exercised such great power, it never encountered
anarchy nor experienced any internal conflicts. Of the League,
it has with great truth been said, that it was simple in its foun-
dation upon family relationships, effective in the lasting vigor
inherent in the ties of kindred, and perfect in its success. It
achieved a permanent and harmonious union of the nations, and
formed an enduring monument to that proud and progressive
race which reared under its protection a widespread Indian
sovereignty.

The laws on marriage restricted union to the two divisions
of the tribes. Members of the Wolf, Bear, Beaver, and Turtle
Tribes could not intermarry, but they could marry with the
members of the Deer, Snipe, Heron, and Hawk Tribes. Al-
though in process of time the rigor of this law was somewhat
relaxed, the prohibition is yet religiously observed as applied to
the individual tribe. They can now marry into any tribe but
their own. Under these regulations the husband and wife were
always of different tribes, and the children always followed the
tribe of the mother. All titles, rights, and property were trans-
mitted in the female line to the exclusion of the male. By these
means the Sachemship assigned to any nation, or tribe of a
nation, at the original organization of the League, could never
pass out of that tribe. The certainty of purity of descent of
their principal chiefs was secured by this infallible rule, as under
it, it is absolutely certain that the ruling Sachem at the present

PRIMITIVE RED MEN. 39

day is of the same family or tribe by lineal descent with the
first holder of the title.

Upon the decease of a Sachem, a tribal council assembled to
determine upon his successor. The individual having been
selected, a council was summoned by the nation, of all the
Sachems of the League, and the new Sachem was raised up by
such council, and invested with his office. With the power of
tribes to select a Sachem was exercised an equal power of depo-
sition. If by misconduct a Sachem lost the confidence and
respect of his tribe, and became unworthy of authority, a tribal
council at once deposed him, and having selected a successor,
summoned a council of the League to perform the ceremony of
investiture. H

The rule prevailed in the League to assign to each Chief or
Sachem a* new name upon his assumption of official position.
When an individual was raised up as a Sachem, his original
name was laid aside, and that of the Sachemship itself assumed.
In like manner, at the raising up of a Chief, a council of the
nation which performed the ceremony gave the new Chief a
new name, which, in some manner, referred to some striking
peculiarity of the individual. The celebrated Red Jacket, re-
nowned for his powers of eloquence, was given the title of
Sa-go-ye-wat-ha, which signifies " Keeper Awake."

From what has already been stated in relation to the League
of the Iroquois, it can be gathered that it was no ordinary
sagacity that conceived such a wise and comprehensive scheme
of organization. The confederacy was not formed for war, but
it was the boast of the Iroquois that its great object was peace,
and to break up the spirit of perpetual warfare which had wasted
the Red Men from age to age. Thus they had the highest
possible conception of human government. They sought to
concentrate into one political fraternity the various Indian
nations, and to prevent the injection of those elements of decay
by which the nations of the earth, each in its turn, have been
destroyed. Had the League of the Iroquois been left to work
out its destiny, it is not too much to claim that it would eventu-
ally have ruled the entire continent, and founded a civilization
equal, in time, to anything the history of the world has ever
recorded.

40 IMPROVED ORDER OF RED MEN.

Allusion has been made to the elective office of Chief, which
was bestowed upon any member of the tribe, or nation, who, by
military achievements or wisdom in the council, had proved
himself worthy of distinction. Yet none of these Chiefs, how-
ever able or strong his individuality,, could lift himself higher
than to the title of Chief. The number of Sachems remained
unchanged from the beginning, and the tenure of the office
descended by inheritance in the tribe to which each was origi-
nally assigned. The Chiefs gained great power and influence;
but the office of Sachem was surrounded by impassible barriers
which could not be passed by those who were outside of the
immediate family of the Sachem and the tribe in which the title
was hereditary.

The Indian had a quick and enthusiastic appreciation of elo-
quence, and the chief, or warrior, with its magical power could
lift himself as rapidly as he who gained renown upon the war-
path. It may be said that the life of the Iroquois was either
spent in the chase, on the warpath, or at the council fire.
Nearly every transaction, whether social or political, originated
or terminated in a council. The councils of the League were
of three kinds : civil, mourning, and religious. The civil coun-
cils, Ho-de-os-seh, were confined to transacting business with
foreign nations, and to regulating the internal administration of
the Confederacy. The mourning councils, Hen-nun-do-nuh-seh,
were summoned to raise up Sachems, to fill vacancies caused
by death or deposition, and to ratify the investiture of such
Chiefs as the nations had raised up as a reward for public ser-
vice. The religious councils, Ga-e-we-yo-do Ho-de-os-hen-da-ko,
were, as the name implies, devoted to religious observance.

The civil council, whose title signifies "devising together,"
could be convened by each nation under established regulations.
A proposition having been submitted to one of the nations, the
Sachems of that nation would first hold a council to determine
if the matter were of sufficient importance to place before the
general council of the League. If so determined, runners were
sent to the nearest nation with a belt of wampum into which had
been " talked " the fact that at a certain time and place, and for
the purpose mentioned, a council of the League would be held.
In obedience to the summons the Sachems and people assem-

PRIMITIVE RED MEN. 4 1

bled at the place of the council. Questions were reduced to
propositions calling for an affirmative or a negative response,
and were thus either adopted or rejected. The Sachems having
assembled, the representative of the foreign nation was intro-
duced. The council was opened by returning thanks to the Great
Spirit for permitting them to meet together, and the envoy was
informed that the council was ready to hear him open the busi-
ness for which it was convened. Having stated his case, he
retired, and the Sachems proceeded to deliberate and decide.
Unanimity was the fundamental law. If this unanimity could
not be reached, the whole matter was laid aside, and further
action became at once impossible. The envoy was so informed,
and the business of the council was terminated. A remarkable
instance of this failure to agree was the action of the League
at the beginning of the American Revolution. The Oneida
Sachems firmly resisted the assumption of hostilities, and a
quasi compromise was finally adopted which permitted each
individual nation to act upon its own responsibility. The result
was that part of the League assisted the British and the other
part the Colonists.

The Hen-nun-do-nuh-seh signifies a mourning council, and was
always called upon the occasion of raising up a Sachem, or con-
firming the investiture of such Chiefs as had been previously
raised up by the nation. It embraces the two-fold object of
lamenting the deceased and of establishing a successor in the
Sachemship made vacant by death. To the nation which had
lost a Sachem by death belonged the power to summon a council
and to designate the day and place. Belts of wampum were
sent out on such occasions, conveying the summons for the
council, and announcing the place and time. In obedience to
the summons the old and young from the remotest parts came
to the place of the council. Runners were sent on in advance
to announce the arrival of the approaching nation. On the day
appointed, all preliminary arrangements having been perfected,
the various nations were received with appropriate ceremony.
A council fire was kindled, around which the Chiefs of the
visiting nations walked, singing appropriate songs of mourning
designed for the occasion. The pipe of peace was circulated,
and speeches were exchanged between the parties. Then all

42 IMPROVED ORDER OF RED MEN.

advanced to the general council fire, where the principal cere-
monies proceeded. Dignity and decorum, and great gravity and
earnestness, marked these mourning councils. The lament was
a tribute to the virtues and to the memory of the departed
Sachem, a mourning scene in which not only the tribes and
nations of the deceased, but the League itself participated.
The ceremony of raising up a successor which followed was a
succession of musical chants with choruses intermingled with
speeches and responses. The whole ceremony was conducted
with a spirit of silence and solemnity which invested it with
singular interest.

A prominent part of the ceremonial consisted in the repeti-
tion of their ancient laws and usages, and exposition of the
structure and principles of the League for the instruction of
the inducted rulers. Among these injunctions was one that
came down from the founder of the League, designed to impress
upon their minds the necessity of union and harmony. In the
figurative language of the Red Man, they were enjoined to plant
a tree, with four roots branching severally to the north, south,
east, and west. Beneath its shade the Sachems of the League
must sit down together in perpetual unity, if they would pre-
serve its stability, or secure the advantages it was calculated to
bestow. If they did this, the power of the Ho-de-no-sau-nee
would be planted as firmly as the oak, and the blasts of adverse
fortune would.rage against it in vain.

These laws were repeated from strings of wampum into which
they had been " talked " at the time of their enactment. Only
those familiar with the secret records could interpret them ; but
no importance was attached to a promise or assurance of a for-
eign power unless belts or strings of wampum had been given
it in recollection. One of the original Sachems was constituted
"Keeper of the Wampum," and was required to be versed in
its interpretation. The original wampum of the Iroquois was
made of spiral fresh-water shells, which were strung on deer-
skin strings, or sinews, and the strands braided into belts, or
simply united into strings. Hubbard, in his narrative of the
Indian history of New England, describes wampum in general
as follows : —

" It is of two sorts, white and purple. The white is worked

PRIMITIVE RED MEN. 43

out of the inside of the great conch into the form of a bee, and
perforated to string on leather. The purple is worked out of
the inside of the mussel shell. They are woven as broad as
one's hand and about two feet long. These they call belts, and
give and receive them at their treaties as the seals of their
friendships."

The proceedings of the ceremony of investiture were closed
with a presentation of the newly invested rulers to the people,
under the names of their respective Sachemships, which from
that day they were permitted to assume. Then followed feast-
ing and dancing which continued sometimes for several days,
the days being spent in athletic games, and the evenings in
feasting and dancing. The council having been ended, and the
spirit of festivity exhausted, the embers of the fire were raked
together, and the several nations returned to their respective
homes.

The third form of councils embraced their religious festivals
and ceremonies, and will be more clearly understood by the
description which follows of the various festivities, feasts, and
dances.

History shows that man has ever sought to unravel the
mystery of creation, and upon this impulse has been built
whatever form of religion or worship the world has known.
Instinctively man has turned to a higher power or influence
made manifest in the elements around him, and whose grandeur
he could appreciate, whose power he felt, and whose nature he
vaguely comprehended. His mind grasped the idea that the
source was beyond human control. Hence there arose in his
mind the conception of an Omnipotent and Supreme Being by
whose hand was controlled the destinies of himself and his people.

Thus it was with the League of the Iroquois, and it is claimed
that while in their inferior spiritualities they fell infinitely below
the splendid creation of ancient mythology, in the knowledge of
the Supreme Being they rose above the highest conceptions of
ancient philosophy. Indeed, ancient religions contained no such
exalted conception as the Divine Being, worshipped by the
entire red race under the appellation of the Great Spirit. Like
the ancients, the Iroquois believed that the Great Spirit was
born, and this belief prevailed among all the Indian nations upon

44 IMPROVED ORDER OF RED MEN.

the North American continent. They believed the Great Spirit
to be their Creator, Ruler, and Preserver, and that he held
supreme power. He created not only the animal and vegetable
world, but also adapted the elements in the whole visible uni-
verse to the wants of man. They believed in the personal
existence and constant superintending care of the Great Spirit,
who was the God of the Indian alone, and who was believed to
be self-existent and immortal. While they believed in the
existence of the Great Spirit, Ha-wen-ne-yu, they also recognized
the personal existence of an Evil Spirit, Ha-ne-go-ate-geh, the
Evil-intended. According to their legends these were brothers,
and both immortal. The Evil Spirit had creative power in a
limited degree. The Great Spirit created man and all useful
animals, while the Evil Spirit created all monsters, reptiles, and
noxious plants. The Great Spirit created everything that was
good and for the benefit of man, while the Evil Spirit created
everything that was bad and injurious to him. They also recog-
nized multitudes of inferior or subordinate spirits, but over them
all, supreme in power, was the Great Spirit who could, if he
chose to exercise the power, overcome all the subordinate spirits,
including the Evil Spirit his brother. Thus He-no was the god
of Thunder, who was declared to be partly human and partly of
celestial origin, and who was addressed by the Iroquois as
Grandfather. The legend of He-no is as follows : —

" A young maiden residing at Ga-u-gwa, a village above
Niagara Falls, at the mouth of Cayuga creek, had been con-
tracted to an old man of ugly manners and disagreeable person.
As the marriage was hateful to her, and by the customs of the
nation there was no escape, she resolved upon self-destruction.
Launching a bark canoe into the Niagara, she seated herself
within it, and, composing her mind for the frightful descent,
directed it down the current. The rapid waters soon swept
them over the falls, and the canoe was seen to fall into the
abyss below, but the maiden had disappeared. Before she
reached the waters underneath she was caught in a blanket by
He-no and his two assistants and carried without injury to the
home of the Thunderer behind the fall. Her beauty attracted
one of the dependents of He-no who willingly joined them in
marriage.

NIAGARA FALLS.

PRIMITIVE RED MEN. 45

" For several years before this event, the people at Ga-u-gwa
had been troubled with an annual pestilence, and the source of
the scourge had baffled all conjecture. He-no, at the expiration
of a year, revealed to her the cause and the remedy. He told
her that a monstrous serpent dwelt under the village, and made
his annual repast upon the bodies of the dead which were buried
by its side. That to insure a bounteous feast, he went forth
once a year and poisoned the waters of the Niagara, and also of
the Cayuga creek, whereby the pestilence was created. The
people were directed to move to the Buffalo creek. He also
gave her careful directions touching the education of the child
of which she was to become the mother. With these directions
she departed on her mission.

" After the people had removed as directed, the great serpent,
disappointed of his food, put his head above the ground to dis-
cover the reason, and found that the village was deserted.
Having scented their trail, and discovered its course, he went
forth into the lake and up the Buffalo creek in open search of
his prey. While in this narrow channel, He-no discharged upon
the monster a terrible thunderbolt which inflicted a mortal
wound. The Senecas yet point to a place in the creek where
the banks are semicircular either side, as the spot where the
serpent after he was struck, turning to escape into the deep
waters of the lake, shoved out the banks on either side. Before
he succeeded in reaching the lake, the repeated attacks of the
thunderbolt took effect, and the monster was slain.

" The huge body of the serpent floated down the stream, and
lodged upon the verge of the cataract, stretching nearly across
the river. A part of the body arched backwards near the
northern shore in a semicircle. The raging waters, thus dammed
up by the body, broke through the rocks behind ; and thus the
whole verge of the fall upon which the body rested was pre-
cipitated with it into the abyss beneath. In this manner, says
the legend, was formed the Horse-Shoe fall.

" Before this event there was a passage behind the sheet from
one shore to the other. This passageway was not only broken
up, but the home of He-no was also destroyed in the general
crash. Since then his habitation has been in the west.

" The child of the maiden grew up to boyhood, and was found

46 IMPROVED ORDER OF RED MEN.

to possess the power of darting the lightning at his will. It had
been the injunction of He-no that he should be reared in retire-
ment, and not allowed to mingle in the strifes of men. On
a certain occasion, having been beset by a playmate with great
vehemence, he transfixed him with a thunderbolt. He-no im-
mediately translated him to the clouds, and made him third
assistant Thunderer."

The Iroquois had a beautiful myth in relation to three spirits
which they called the Three Sisters ; the Spirit of Corn, the
Spirit of Beans, and the Spirit of Squashes. These plants were
regarded as a special gift of the Great Spirit, and they believed
that each was intrusted with a separate spirit for the benefit of
the Indian. These spirits were supposed to have the forms
of beautiful females, to be very fond of each other, and dejight
to dwell together. In the growing season they were thought to
visit the fields and dwell among them. They were known under
the name of He-o-ha-ko, "Our Life," or "Our Supporters."
They are never mentioned separately. The legend supposed
that originally the corn was of easy cultivation, yielded abun-
dantly, and had a grain exceedingly rich with oil. The Evil
Spirit, envious of this great gift of Ha-wen-ne-yu to man, went
forth into the fields, and spread over it a universal blight.
Since then it has been harder to cultivate, yields less abun-
dantly, and lost its original richness. When the rustling wind
waves the corn with a moaning sound, the pious Indian fancies
that he hears the Spirit of the Corn, in her compassion for
the red man, bemoaning with unavailing regrets her blighted
fruitfulness.

Thus, in the mythology of the Iroquois, they surrounded
themselves with innumerable spirits, to all of which they re-
turned thanks as subordinates of Ha-wen-ne-yu under the gen-
eral name of Ho-no-che-no-keh, signifying "the Invisible Aids,"
which included the whole spiritual world from He-no, the Thun-
derer, down to the Spirit of the Strawberry. At the religious
festivals of the Iroquois, one invocation was, "Great Spirit,
master of all things, visible and invisible ; Great Spirit, master
of other spirits, whether good or evil ; command the good spirits
to favor thy children ; command the evil spirits to keep at a
distance from them."

PRIMITIVE RED MEN.

The Iroquois believed that tobacco was given them as a
means of communication with the spirit world. The smoke of
the burning weed ascending to Heaven carried with its incense
their petitions to the Great Spirit, and rendered their acknowl-
edgments acceptable for his blessings. By its instrumentality
they believed that they would more easily reach the ear of the
Great Spirit, and receive favorable responses to their petitions.
The Iroquois believed firmly in the immortality of the soul, and
looked forward to " the happy home beyond the setting sun "
as a final resting-place after death. This was taught as a funda-
mental article of faith. They believed in probation and punish-
ment after death.

Reverence for the aged, as elsewhere stated, was one of the
precepts of the ancient faith of the Iroquois, and their religious
teachers always inculcated the duty of protecting their aged
parents as an invocation from the Great Spirit. Among the
roving tribes of the wilderness, the old and helpless were fre-
quently abandoned, and in some cases executed as an act of
greater kindness than desertion. But the Iroquois, after the
formation of the League, .resided in permanent villages which
afforded refuge for the aged. One of the prominent aims of
the League was to join the people together by the family tie,
thus creating among them the universal spirit of hospitality.

Respect for the dead was another element of their faith.
There were various customs of burial, to which allusion has
already been made in this chapter. Sometimes they buried
them in the earth ; at other times the body was exposed on bark
scaffolds erected on poles, 01 secured on the limbs of trees.
The religious system of the Iroquois taught that the journey
from earth to heaven was of long duration. Originally it was
supposed to be a year, and the period of mourning, for the de-
parted, was fixed at that time. The spirit of the deceased was
supposed to hover around the body for a season before it took
its final departure. A beautiful custom prevailed in ancient
times of capturing a bird, and freeing it over the grave, on the
evening of the burial, to bear away the spirit to its heavenly
rest. With the body of the deceased were deposited his bow
and arrows, tobacco and pipe, and necessary food to nourish
him during the journey from earth to the happy hunting-

48 IMPROVED ORDER OF RED MEN.

grounds. Included in their funeral ceremonies was a lamenta-
tion over the body addressed to the spirit, which they believed
could hear them although unable to answer. The following is
given as a specimen of these lamentations, being the address of
an Iroquois mother over the body of her son before the body
was borne away for burial : —

" My son, listen once more to the words of thy mother. Thou
wert brought into life with her pains. Thou wert nourished
with her life. She has attempted to be faithful in raising thee
up. When thou wert young she loved thee as her life. Thy
presence has been a source of great joy to her. Upon thee she
depended for support and comfort in her declining days. She
has ever expected to gain the end of the path* of life before
thee. But thou hast outstripped her, and gone before her. Our
great and wise Creator has ordered it thus. By his will I am
left to taste more of the miseries of this world. Thy friends
and relatives have gathered about thy body to look upon thee
for the last time. They mourn, as with one mind, thy departure
from among us. We, too, have but a few days more, and our
journey shall be ended. We part now, and you are conveyed
from our sight ; but we shall soon meet again, and shall again
look upon each other. Then we shall part no more. Our
Maker has called you to his home. Thither will we follow.
Na-ho ! "

Heaven was the abode of the Great Spirit, and the final home
of the faithful, and they believed a road led down from heaven
to every man's door, and along this road the soul ascended to
heaven at death, until it reached its place in the happy hunting-
grounds above. No evil could enter this peaceful home of
innocence and purity. But among the Iroquois the idea of
a hunting-ground was not prevalent as among the other Indian
nations. Among the beliefs engrafted on the ancient faith,
none is more worthy of notice than that relating to Washington,
whose name among the Iroquois was Ho-no-da-ga-ne-ars, signi-
fying "Town Destroyer." This legend we quote as follows : —

"According to their present belief, no white man ever reached
the Indian heaven. Not having been created by the Great
Spirit, no provision was made for him in their scheme of theology.
He was excluded both from heaven, and from the place of pun-

PRIMITIVE RED MEN.

ishment. But an exception was made in favor of Washington.
Because of his justice and benevolence to the Indian, he stood
pre-eminent above all other white men. When, by the peace
of 1783, the Indians were abandoned by their English allies,
and left to make their own terms with the American govern-
ment, the Iroquois were more exposed to severe measures than
the other tribes in their alliance. At this critical moment,
Washington interfered in their behalf, as the protector of Indian
rights, and the advocate of a policy towards them of the most
enlightened justice and humanity. After his death, he was
mourned by the Iroquois as a benefactor of their race, and his
memory was cherished with reverence and affection. A belief
was spread abroad among them that the Great Spirit had re-
ceived him into a celestial residence upon the plains of heaven,
the only white man whose noble deeds had entitled him to this
heavenly favor. Just by the entrance of heaven is a walled
enclosure, the ample grounds within which are laid out with
avenues and shaded walks. Within is a spacious mansion, con-
structed in the fashion of a fort. Every object in nature, which
could please a cultivated taste, had been gathered in this bloom-
ing Eden, to render it a delightful dwelling-place for the immor-
tal Washington. The faithful Indian, as he enters heaven,
passes this enclosure. He sees and recognizes the illustrious
inmate, as he walks to and fro in quiet meditation. But no
word ever passes his lips. Dressed in his uniform, and in a
state of perfect felicity, he is destined to remain through eter-
nity in the solitary enjoyment of the celestial residence prepared
for him by the Great Spirit.

" Surely the piety and the gratitude of the Iroquois have,
jointly, reared a monument to Washington above the skies,
which is more expressive in its praise than the proudest recitals
on the obelisk, and more imperishable in its duration than the
syenite which holds up the record to the gaze of centuries."

The Iroquois had a systematic worship, consisting in the
celebration of periodical festivals held at stated seasons of the
year, and suggested by the changes in the seasons, ripening of
the fruits, and the gathering of the harvests. There were six
regular festivals or thanksgivings. These in regular order
were the Maple festival, the Planting, the Strawberry, the

50 IMPROVED ORDER OF RED MEN.

Green Corn, and the Harvest festivals ; last, the New Year's
festival, the great jubilee of the Iroquois, at which the White
Dog was sacrificed. Each of these festivals referred to a par-
ticular plant, or season, at which it was celebrated.

While they had no priests, or preachers, as they are understood
among palefaces, yet in each nation of the League there were
certain persons selected to take charge of their religious festivals,
and the general supervision of the worship. They were styled
Ho-nun-de-ont, or " Keepers of the Faith," as the term literally
signifies. The office was elective, and continued as long as the
individual was faithful to his trust. It was their duty to desig-
nate the time for holding the periodical festivals, to make the
necessary arrangements for celebration, and to conduct the cere-
monies. Women, as well as men, were appointed, and in about
equal numbers ; and it was the special duty of the women who
were keepers of the faith, to prepare the entertainment for the
people who attended the festival.

At the various festivals the order of exercises seems to have
included a thanksgiving address, smoking the pipe of peace, an
invocation to the Great Spirit, and feasting and dancing. The
festival usually lasted four days, and each day was used for its
special feature in observance of the festival.

Among the ceremonies incident to the worship of the Iroquois,
the most novel were those attending the New Year's jubilee.
The prominent act in this festival was the burning of the White
Dog. The festival lasted seven days, and the sacrifice of the
White Dog was made on the fifth day of the festival. Prelimi-
nary to the festival, two of the Keepers of the Faith, disguised in
deer skins, or buffalo robes, visited every house in the village,
and summoned the people to the festival, in the name of the
Great Spirit. A white dog was selected because white was the
Iroquois emblem of purity and of faith. Around the neck of
the dog was hung a string of white wampum, the pledge of their
sincerity. On successive days of the festival feasting and danc-
ing were engaged in. On the morning of the fifth day, soon
after dawn, the White Dog was burned on an altar of wood
erected by the keepers. The idea of the sacrifice seems to have
been to send up the spirit of the dog as a messenger to the
Great Spirit, to announce their continued fidelity to his services,

PRIMITIVE RED MEN. 51

and to convey to him their united thanks for the blessings of
the year. .The fidelity of the dog, the companion of the Indian
as a hunter, was emblematical of their fidelity. No messenger
more trusty could be found to bear their petitions to the Master
of Life. The Iroquois believed that the Great Spirit made a
covenant with their fathers, that when they should send up the
spirit of a dog of spotless white, he would receive it as a pledge
of their adherence to his worship, and his ears would thus be
opened in a special manner to their petitions. The white
wampum hung around the neck of the dog was a further emblem
of their sincerity of purpose.

The burning of the dog was attended with many ceremonies.
A fire was kindled upon the altar, a speech was made by one of
the Keepers of the Faith, in which he referred to the antiquity
of the festival and its importance and solemnity, and in which he
enjoined upon all to direct their thoughts to the Great Spirit,
and unite with the Keepers of the Faith in the ceremonies. A
chant or song appropriate to the occasion was then sung, the
people joining in chorus. A procession was then formed, the
faith keeper preceding, followed by four others bearing the dog
upon a kind of litter, behind which came the people in Indian
file. After the dog had been laid upon the burning altar, and
while it was being consumed, an invocation to the Great Spirit
was made by the officiating Keeper of the Faith. Then followed
the great thanksgiving address of the Iroquois. During the
delivering of the address, the speaker threw leaves of tobacco
into the fire, from time to time, that its incense might constantly
ascend during the whole address. The following is given as the
translation of this address of thanksgiving, and is an admirable
specimen of Indian eloquence and imagery.

" Hail, Hail, Hail : Listen now, with an open ear, to the
words of thy people, as they ascend to thy dwelling, in the
smoke of our offering. Behold thy people here assembled.
Behold, they have come up to celebrate anew the sacred rites
thou hast given them. Look down upon us beneficently. Give
us wisdom faithfully to execute thy commands.

" Continue to listen : The united voice of thy people con-
tinues to ascend to thee. Forbid, by thy wisdom, all things
which shall tempt thy people to relinquish their ancient faith.

52 IMPROVED ORDER OF RED MEN.

Give us power to celebrate at all times, with zeal and fidelity,
the sacred ceremonies which thou hast given us.

" Continue to listen : Give to the keepers of the faith
wisdom to execute properly thy commands. Give to our war-
riors and our mothers strength to perform the sacred cere-
monies of thy institution. We thank thee that, in thy wisdom,
thou hast given to us these commands. We thank thee that
thou hast preserved them pure unto this day.

" Continue to listen : We thank thee that the lives of so
many of thy children are spared to participate in the exercises
of this occasion. Our minds are gladdened to be made par-
takers in the execution of thy commands.

" We return thanks to our mother, the earth, which sustains
us. We thank thee that thou hast caused her to yield so plenti-
fully of her fruits. Cause that, in the season coming, she may
not withhold of her fulness and leave any to suffer from want.

" We return thanks to the rivers and streams which run their
courses upon the bosom of our mother, the earth. We thank
thee that thou hast supplied them with life for our comfort and
support. Grant that this blessing may continue.

" We return thanks to all the herbs and plants of the earth.
We thank thee that in thy goodness thou hast blessed them all,
and given them strength to preserve our bodies healthy, and to
cure us of the diseases inflicted upon us by evil spirits. We ask
thee not to take from us these blessings.

" We return thanks to the Three Sisters. We thank thee
that thou hast provided them as the main supporters of our lives.
We thank thee for the abundant harvest gathered in during the
past season. We ask that Our Supporters may never fail us, and
cause our children to suffer from want.

" We return thanks to the bushes and trees which provide us
with fruit. We thank thee that thou hast blessed them, and
made them to produce for the good of thy creatures. We ask
that they may not refuse to yield plentifully for our enjoyment.

" We return thanks to the winds which, moving, have banished
all diseases. We thank thee that thou hast thus ordered. We
ask the continuation of this great blessing.

" We return thanks to our grandfather, He-no. We thank
thee that thou hast so wisely provided for our happiness and

PRIMITIVE RED MEN. 53

comfort in ordering the rain to descend upon the earth, giving
us water and causing all plants to grow. We thank thee that
thou hast given us He-no, our grandfather, to do thy will in the
protection of thy people. We ask that this great blessing may
be continued to us.

" We return thanks to the moon and stars which give us light
when the sun has gone to his rest. We thank thee that thy
wisdom has so kindly provided, that light is never wanting to us.
Continue unto us this kindness.

" We return thanks to the sun, that he has looked upon the
earth with a beneficent eye. We tha^nk thee, that thou hast, in
thy unbounded wisdom, commandecT"the sun to regulate the
return of the seasons, to dispense heat and cold, and to watch
over the comfort of thy people. Give unto us that wisdom
which will guide us in the path of truth. Keep us from all evil
ways, that the sun may never hide his face from us for shame,
and leave us in darkness.

"We return thanks to the Ho-no-che-no-keh. We thank
thee, that thou hast provided so many agencies for our good
and happiness.

" Lastly, we return thanks to thee, our Creator and Ruler.
In thee are embodied all things. We believe that thou canst
do no evil ; that thou doest all things for our good and happi-
ness. Should thy people disobey thy commands deal not
harshly with them ; but be kind to us, as thou hast been to our
fathers in times long gone by. Hearken unto our words as
they have ascended, and may they be pleasing to thee our
Creator, the Preserver and Ruler of all things visible and in-
visible. Na-ho ! "

The sixth and the seventh days were observed in about the
same manner as one of their ordinary religious days at which
the thanksgiving address was introduced. These festivals were
observed from generation to generation, from the foundation of
the League down to the present time. They formed a striking
illustration of the deep religious sentiment prevailing among
the Iroquois, the fruits of which were peace, brotherly kindness,
charity, hospitality, integrity, truth, and friendship among them-
selves, and reverence, thankfulness, and faith towards the Great
Spirit.

54 IMPROVED ORDER OF RED MEN.

The dance was a most important element among the Iroquois
in the performance of their ceremonies, and was regarded as a
thanksgiving ceremonial acceptable to the Great Spirit, and
designed for their pleasure as well as for his worship. They
had thirty-two distinct dances, of which twenty-six were claimed
to be of their own invention. Each had a separate history and
object, as well as a different degree of popular favor. Some
were costume dances, and performed by a small and select band.
Some were designed exclusively for females, others for warriors
alone ; but the greater part were open to both sexes. Many
were used among the Iroquois exclusively, while others were in
general use among the Indians from Maine to Oregon. The
Feather and the War dances ranked first in estimation. Appro-
priate costumes were used, some idea of which may be gained
from the illustrations given in this book of an Iroquois warrior
and an Iroquois woman. Of the two dances mentioned, the
War dance was the favorite. It was the mode of enlistment,
and the dance which preceded the departure of a war party, and
with which its return was celebrated. It was used at the rais-
ing up qf Sachems, at the adoption of a captive, at the enter-
tainment of a guest, and was the first dance taught to the young.
The War dance was usually performed in the evening. The
music was usually furnished by four singers, who accompanied
themselves by beating time upon drums. The dance was chiefly
upon the heel, which was raised and brought down with great
quickness and force by muscular strength, to keep time with
the beating of the drum, to make a resounding noise by the
action, and, at the same time, to shake the knee-rattles, which
contributed materially -to the pomp and circumstance of the
dance. In the War dance the attitudes were those of violent
passions, and, consequently, were not graceful. At the same
instant of time, in a group of dancers, one might be seen in the
attitude of attack, another of defence ; one in the act of drawing
the bow, another striking with the war-club ; some in the act
of throwing the tomahawk, some of listening and watching an
opportunity, and others of striking the foe. The War dance
originated among the Sioux, and was adopted by the Iroquois
at a remote period of time.

Next in favor and importance to the War dance was the great

PRIMITIVE RED MEN. 55

Feather dance, sometimes called the Religious dance, because
specially consecrated to the worship of the Great Spirit. Tra-
dition stated that it was invented by To-do-da-ho at the forma-
tion of the League. It was performed by a selected band,
ranging from fifteen to thirty, in full costume, and was chiefly
used at their religious festivals. It is described as the most
splendid, graceful, and remarkable in the whole collection, re-
quiring greater powers of endurance, suppleness, and flexibility
of person, and gracefulness of deportment than either of the
others. The music was furnished by two singers, seated in
the centre of the room, each having a— turtle-shell rattle. The
music was made by songs, the rattles being used to mark the
time.

Each of the other dances used had a meaning and significance
appropriate to the occasion upon which it was employed. One
dance was peculiar, in that the Indian maiden selected her part-
ner. The warrior never solicited the maiden to dance with
him. Another dance worthy of mention was called O-ke-wa,
the Dance for the Dead. It was danced by the women alone
to plaintive and mournful music. This dance was had whenever
a family which had lost a member called for it, which was
usually about a year after the death.

As a matter of interest we give the following names of the
various dances used by the Iroquois: —

1 O-sto-weh-go-wa Great Father Dance. For both sexes.

2 Ga-na-o-uh Great Thanksgiving Dance. "

3 Da-yun-da-nes-hunt-ha . . . Dance with Joined Hands. "

4 Ga-da-shote Trotting Dance. "

5 O-to-wa-ga-ka North Dance. "

6 Je-ha-ya Antique Dance. "

7 Ga-no-jit-ga-o Taking the Kettle out. "

8 Ga-so-wa-o-no Fish Dance. "

9 Os-ko-da-ta Shaking the Bush. "

10 Ga-no-ga-yo Rattle Dance. "

1 1 So-wek-o-an-no Duck Dance. • "

12 Ja-ko-wa-o-an-no Pigeon Dance. "

13 Guk-sa-ga-ne-a Grinding Dishes.

14 Ga-so-a Knee Rattle Dance. "

15 O-ke-wa Dance for the Dead. For Females.

16 O-as-ka-ne-a Shuffle Dance.

17 Da-swa-da-ne-a Tumbling Dance.

56 IMPROVED ORDER OF RED MEN.

18 Ga-ne-a-seh-o Turtle Dance. For Females.

19 Un-da-da-o-at-ha Initiation Dance for Girls. "

20 Un-to-we-sus Shuffle Dance. "

21 Da-} o-da-sun-da-e-go .... Dark Dance. "

22 Wa-sa-seh Sioux, or War Dance. For Males.

23 Da-ge-ya-go-o-an-no .... Buffalo Dance. "

24 Ne-a-gwi-o-an-no Bear Dance.

25 Wa-a-no-a Striking the Stick. "

26 Ne-ho-sa-den-da Squat Dance. "

27 Ga-na-un-da-do Scalp Dance. "

28 Un-de-a-ne-suk-ta Track Finding Dance. "

29 Eh-nes-hen-do Arm Shaking Dance. "

30 Ga-go-sa False Face Dance.

31 Ga-je-sa False Face Dance.

32 Un-da-de-a-dus-shun-ne-at-ha . Preparation Dance. "

Beside their religious ceremonies, dances, and other festivals,
the Iroquois had their national games in which they engaged
with all possible zeal and enthusiasm. These contests were
between nation and nation, village and village, or tribe and
tribe, and not between individual champions. The prize was
victory, and belonged not to the players, but to the party which
they represented. They bet with each other freely on the
result of the games, and it was not unusual for an Indian to
gamble away every valuable article which he possessed, includ-
ing his tomahawk, his medal, ornaments, and even his blanket.
Prominent among these games was the ball game which easily
led the others in popularity. Goals were erected at either end
of the field in which the contest took place, the goals being
about eighty rods apart. The contest between the players was
to see which could carry the ball through the goal a given num-
ber of times. The game required great skill and endurance as
well as physical courage. The other games, such as the game of
Javelins, Deer Buttons, Snow-Snake game, Peach-Stone game,
were used principally for gambling.

The Indian was also extremely proficient in archery. The
Indian bow was usually three and one-half to four feet in length,
and it required great muscular strength to draw the bow to its
full extent. The arrow was about three feet in length and
feathered at the small end with a twist which caused it to
revolve in its flight, giving a motion similar to the twist in the

PRIMITIVE RED MEN. 57

rifle barrel. The arrow was pointed with flint, and was really
a dangerous weapon in the hands of one proficient in its use.

The celebration of their games was carried on with enthu-
siasm that clearly attested their popularity, and proved that in
the solitudes of the American wilderness, long before the advent
of the white man, the Iroquois had enjoyed their surroundings,
and were contented and happy with the forms and customs
inherited from their ancestors.

In judging of the Indian character as portrayed by the League
of the Iroquois, it should always be borne in mind that judg-
ment should be based upon the influstces which actuated them,
and not upon standards founded upon our own experience as a
civilized people. For a better understanding of these influences,
a brief reference is appropriate to their social customs and their
personal relations. They resided in permanent villages located
on the banks of rivers and lakes, or in the vicinity of copious
springs. The Ga-no-sote, or Bark house, was a simple structure
erected by them in their villages, the dimensions being about
twenty feet by fifteen, and from fifteen to twenty feet high.
They were made with poles, and covered with bark, and fitted up
with simple yet sufficient conveniences for the uses of the family.

The marriage relation among the Iroquois was peculiar.
Affection was not considered, the affair being entirely a matter
of convenience and physical necessity. The contract was not
made between the parties to be married, but was usually
adjusted by their mothers, and often after a conference among
the leading and influential women and men of the tribes to
which the parties respectively belonged. Disparity in age
seems to have been no bar in the earlier history of the League,
although in later days the ages of the couple more nearly
approximated. The marriage ceremony was extremely simple.
An announcement was made to the parties, and on the follow-
ing day, the maiden was conducted by her mother, accompanied
by a few female friends, to the home of her intended husband.
She carried in her hand a few cakes of corn bread, which she
presented, on entering the house, to her mother-in-law as an
earnest of her usefulness and of her skill in the domestic arts.
On receiving it, the mother of the young warrior returned a
present of venison, or other fruit of the chase, to the mother of

58 IMPROVED ORDER OF RED MEN.

the bride as a proof of his ability to provide for his household.
This exchange of presents ratified and concluded the contract
which bound the new pair together in the marriage relation.
Such a thing as love as understood among the palefaces was
entirely unknown among the Iroquois. After marriage attach-
ments naturally would spring up between the parties by associa-
tion, habit, and mutual dependence. This was the result of the
circumstances surrounding Indian habits and mode of life. The
male sought the society of the male exclusively, and in the same
manner the female sought the companionship of her own sex.
The secret of this custom in part may be traced to the inequality
of the sexes. The Indian regards woman as an inferior, and
from force of habit and tradition, she accepted the position thus
assigned her ; this being remembered, the lack of association
between the sexes is more easily understood.

Polygamy was forbidden among the Iroquois, and never
became a practice. There was separation between husband
and wife if they failed to agree, although every possible means
was used by the mothers of the married pair to restore harmony
before the final separation was permitted. It will be remem-
bered that the husband and wife were never of the same tribe,
and the children were of the tribe of their mother. The father
had no right to the custody of the children, and after separa-
tion, he gave himself no further trouble concerning them. The
Indian father seldom caressed his children, or manifested any
solicitude for their welfare, until the sons reached manhood and
were able to be his companions in the hunt or on the war-path.
The care of the children during infancy and childhood was en-
trusted to the watchful affection of the mother alone.

The rights of property of both husband and wife continued
distinct after marriage the same as before, each having the
right of possession and of transfer of title. At the death of
the husband, his property descended, not to his wife or children,
unless in the presence of a witness he had so bequeathed them,
but they were handed over to his nearest relatives in his own
tribe as personal mementos of the deceased.

One of the strongest characteristics, and most attractive feat-
ures of Indian society, was the spirit of hospitality by which it
was pervaded, and a description of this crowning virtue, carried

PRIMITIVE RED MEN. 59

to a degree of universality by the Iroquois beyond that of any
other people, is worthy of reproduction here, not only as an
indication of the innate nobility of Indian character, but as
an example worthy of imitation in the organization which seeks
to perpetuate the memory of their forms and customs. Their
houses were not only open to each other, at all hours of the day
and of the night, but also to the wayfarer and to the stranger.
Such entertainment as their means afforded was freely spread
before him, with words of kindness and of welcome. The
Indian had no regular meal after the rooming repast, but he
allayed his appetite whenever the occasion offered. The care
of the appetite was left entirely with the women, as the Indian
never asked for food. Whenever the husband returned, at any
hour in the day, it was the duty and the custom of the wife to
set food before him. If a neighbor, or a stranger, entered her
dwelling, a dish of hominy, or whatever else she had prepared,
was immediately placed before him, with an invitation to par-
take. It made no difference at what hour of the day, or how
numerous the calls, this courtesy was extended to every comer,
and was the first act of attention bestowed. This custom was
universal, in fact, one of the laws of their social system ; and a
neglect on the part of the wife to observe it was regarded both
as a breach of hospitality and as a personal affront. A neighbor,
or a stranger, calling from house to house, through an Indian
village, would be thus entertained at every dwelling he entered.
If the appetite of the guest had thus been fully satisfied, he was
yet bound in courtesy to taste of the dish presented, and to
return the customary acknowledgment, Hi-ne-a-weh, "I thank
you ; " an omission to do either being esteemed a violation of
the usages of life. . A stranger would be thus entertained with-
out charge as long as he was pleased to remain ; and a relation
was entitled to a home among any of his kindred while he was
disposed to claim it. Under the operation of such a simple and
universal law of hospitality, hunger and destitution were entirely
unknown among them. This method of dealing with the human
appetite strikes the mind as novel ; but it was founded upon a
principle of brotherhood and of social intercourse, not much
unlike the common table of the Spartans. The abounding sup-
plies of corn yielded, with light cultivation, by their fruitful

60 IMPROVED ORDER OF RED MEN.

fields, and the simple fare of the Indians, rendered the prevail-
ing hospitality an inconsiderable burden. It rested chiefly upon
the industry, and, therefore, upon the natural kindness, of the
woman, who, by the cultivation of the maize and their other
plants, and the gathering of the wild fruits, provided the princi-
pal part of their subsistence, for the warrior despised the toil
of husbandry, and held all labor beneath him ; but it was in
exact accordance with the unparalleled generosity of the Indian
character. He would surrender his dinner to feed the hungry,
vacate his bed to refresh the weary, and give up his apparel to
clothe the naked. No test of friendship was too severe, no sac-
rifice to repay a favor too great, no fidelity to an engagement
too inflexible for the Indian character. With an innate knowl-
edge of the freedom and dignity of man, he has exhibited the
noblest virtues of the heart, and the kindest deeds of humanity.

A further illustration of these noble characteristics of the
Iroquois is given in the following anecdote : —

" Canassatego, a distinguished Onondaga chief, who flourished
about the middle of the last century, thus cuttingly contrasted
the hospitality of the Iroquois with that of the whites, in a con-
versation with Conrad Weiser, an Indian interpreter. ' You
know our practice. If a white man, in travelling through our
country, enters one of our cabins, we all treat him as I do
you. We dry him if he is wet, we warm him if he is cold, and
give him meat and drink that he may allay his hunger and thirst ;
and we spread soft furs for him to rest and sleep on. We de-
mand nothing in return ; but if I go into a white man's house at
Albany, and ask for victuals and drink, they say : "Where is
your money ? " And if I have none they say, " Get out, you Indian
dog."'"

Crimes and offences were so infrequent among the Iroquois,
that a criminal code was scarcely necessary. Offences were
punished in proportion to their magnitude, as already described
concerning the practices among the New England Indians.
Adultery was punished by whipping ; but the punishment was
inflicted upon the woman alone, who was supposed to be the
only offender. Murder was punished with death, but could be
condoned. The murderer could be executed by the family of
his victim whenever they found him. no matter what the lapse

PRIMITIVE RED MEN. 6 1

of time. But a present of white wampum, sent on the part of
the murderer to the family of his victim, when accepted, forever
obliterated and wiped out the memory of the transaction. This
present of white wampum was not in the nature of a compen-
sation for the life of the deceased, but was regarded as a regretful
confession of the crime, with a petition for forgiveness. All the
influence of the tribe to which the victim belonged was brought
to bear upon his relations to secure the acceptance of the present
of white wampum, and reconciliation was usually effected except
in aggravated cases of premeditated murdferr Theft was scarcely
known among the Indians until after the advent of the white
race. In striking contrast to their simplicity and innocence was
the condition of affairs, the result of their intercourse with the
whites, and with the introduction of " fire-water " among them
by the traders. The use of liquor filled their villages with
vagrancy, violence, and bloodshed ; it invaded the peace of the
domestic fireside, stimulated the fiercest passions, introduced
disease, contention, and strife, and it probably did more than
any other single agency to secure the downfall and decay of the
once powerful League of the Iroquois.

The love of truth was another marked trait of the Indian
character. On all occasions, and in whatever peril, the Indian
spoke the truth without fear and without hesitation. Their
language was simple and direct, and did not admit of different
shades of meaning and nice discriminations bordering upon
actual prevarication. They adhered with unwavering fidelity to
the faith of the treaties they made, and this fidelity furnishes
one of the proudest monuments of their national integrity.
Allusion has already been made to the "covenant chain" with
the British, to which they remained faithful, until their entire
country became forfeited by their fidelity. All their national
compacts were " talked into " strings of wampum which were
delivered to Ho-no-we-na-to, the Onondaga Sachem, the hered-
itary keeper of the wampum. The expression, " This belt
preserves my words," was frequently used at the close of Indian
speeches, as reference to this custom. Indian nations, after
making a treaty, always exchanged wampum belts which were
not only the ratification, but the memorandum of the com-
pact.

62 IMPROVED ORDER OF RED MEN.

Their manner of adoption of captives, and their form of enlist-
ment for the war-path, are alluded to in another chapter of this
book in describing the degrees of our Order.

Hunting was a passion with the Red Man. He pursued it
not only for subsistence for himself and his family, but for the
excitement and employment it afforded. In their pursuit of
game, the Iroquois roamed the whole territory which they held
under subjection, from the St. Lawrence on the north to the
Ohio on the south. The great lakes, the rushing rivers, and the
vast forests contained the game they sought, and which they
regarded as the special gifts of the Great Spirit for the sub-
sistence of their people.

About the year 1 800 a new religious teacher appeared among
the Iroquois, who claimed to have received a revelation from the
Great Spirit, with a command to preach to the Iroquois the doc-
trines with which he had been intrusted. The new religion
embodied all the precepts of the ancient faith, and recognized
the ancient mode of worship, giving to it anew the sanction of
the Great Spirit, and it also comprehended such new doctrines
as came in to enlarge the primitive system without impairing the
structure itself. The new religion became generally adopted as
the prevailing faith of the Iroquois.

This religious teacher was Ga-ne-o-di-yo, or Handsome Lake,
a Seneca Sachem of the highest class. He was born in 1735 of
the Turtle tribe, and was a half-brother of Corn Planter. Upon
his death Sose-ha-wa was appointed his successor. He was a
grandson of Handsome Lake, and a nephew of the famous Red-
jacket.

At the mourning and religious councils of the League, held
at intervals of a few years, it was customary to set apart por-
tions of three or four days to listen to a discourse upon the new
religion. At one of these mourning councils held in October,
1848, the discourse delivered by Sose-ha-wa was taken down,
and the following is a translation of it : —

"The Mohawks, the Onondagas, the Senecas, and our chil-
dren (the Oneidas, Cayugas, and Tuscaroras) have assembled
here to-day to listen to the repetition of the will of the Great
Spirit, as communicated to us from heaven through his servant,
Ga-ne-o-di-yo.

PRIMITIVE RED MEN. 63

" Chiefs, warriors, women, and children : We give you a
cordial welcome. The sun has advanced far in his path, and
I am warned that my time to instruct you is limited to the
meridian sun. I must therefore hasten to perform my duty.
Turn your minds to the Great Spirit, and listen with strict
attention. Think seriously upon what I am about to speak.
Reflect upon it well that it may benefit you and your children.
I thank the Great Spirit that he has spared the lives of so many
of you to be present on this occasion. I return thanks to him
that my life is yet spared. The Great Spirit looked down from
heaven upon the sufferings and the wanderings of his red chil-
dren. He saw that they had greatly decreased and degener-
ated. He saw the ravages of the fire-water among them. He
therefore raised up for them a sacred instructor, who, having
lived and travelled among them for sixteen years, was called
from his labors to enjoy eternal felicity with the Great Spirit
in heaven. Be patient while I speak. I cannot at all times
arrange and prepare my thoughts with the same precision.
But I will relate what my memory bears.

"It was in the month of O-nike-ya (June) that Handsome
Lake was yet sick. He had been ill four years. He was accus-
tomed to tell us that he had resigned himself to the will of the
Great Spirit. ' I nightly returned my thanks to the Great
Spirit/ said he, ' as my eyes were gladdened at evening by the
sight of the stars of heaven. I viewed the ornamented heavens
at evening, through the opening in the roof of my lodge, with
grateful feelings to my Creator. I had no assurance that I
should at the next evening contemplate his works. For this
reason my acknowledgments to him were more fervent and
sincere. When night was gone, and the sun again shed his
light upon the earth, I saw and acknowledged in the return of
day, his continued goodness to me and to all mankind. At
length, I began to have an inward conviction that my end was
near. I resolved once more to exchange friendly words with
my people, and I sent my daughter to summon my brothers
Gy-ant-wa-ka (Cornplanter) and Ta-wan-ne-ars (Blacksnake).'
She hastened to do his bidding, but before she had returned
he had fallen into insensibility and apparent death. Ta-wan-
ne-ars, upon returning to the lodge, hastened to his brother's

64 IMPROVED ORDER OF RED MEN.

couch, and discovered that portions of his body were yet warm.
This happened at early day, before the morning dew had dried.
When the sun had advanced half-way to the meridian, his heart
began- to beat, and he opened his eyes. Ta-wan-ne-ars asked
him if he was in his right mind ; but he answered not. At
meridian he again opened his eyes, and the same question was
repeated. He then answered, and said, ' A man spoke from with-
out, and asked that some one might come forth. I looked, and
saw some men standing without. I arose, and, as I attempted
to step over the threshold of my door, I stumbled and should
have fallen had they not caught me. They were three holy
men who looked alike, and were dressed alike. The paint they
wore seemed but one day old. Each held in his hand a shrub
bearing different kinds of fruit. One of them, addressing me,
said, "We have come to comfort and relieve you. Take of
these berries and eat; they will restore you to health. We
have been witnesses of your lengthened illness. We have
seen with what resignation you have given yourself up to the
Great Spirit. We have heard your daily return of thanks. He
has heard them all. His ear has ever been open to hear. You
were thankful for the return of night, when you could contem-
plate the beauties of heaven. You were accustomed to look
upon the moon, as she coursed in her hightly paths. When
there were no hopes to you that you would again behold these
things, you willingly resigned yourself to the mind of the Great
Spirit. This was right. Since the Great Spirit made the earth
and put man upon it, we have been his constant servants to
guard and protect his works. There are four of us. Some
other time you will be permitted to see the other. The Great
Spirit is pleased to know your patient resignation to his will.
As a reward for y6ur devotion, he has cured your sickness.
Tell your people to assemble to-morrow, and at noon go in and
speak to them." ' After they had further revealed their inten-
tions concerning him, they departed.

"At the time appointed Handsome Lake appeared at the
council, and thus addressed the people upon the revelations
which had been made to him : ' I have a message to deliver to
you. The servants of the Great Spirit have told me that I
should yet live upon the earth to become an instructor to my

PRIMITIVE RED MEN. 65

people. Since the creation of man, the Great Spirit has often
raised up men to teach his children what they should do to
please him ; but they have been unfaithful to their trust. I
hope I shall profit by their example. Your Creator has seen
that you have transgressed greatly against his laws. He made
man pure and good. He did not intend that he should sin.
You commit a great sin in taking the fire-water. The Great
Spirit says that you must abandon this enticing habit. Your
ancestors have brought great misery and suffering upon you.
They first took the fire-water of the white*man, and entailed
upon you its consequences. None of them have gone to heaven.
The fire-water does not belong to you. It was made for the
white man beyond the great waters. For the white man it is a
medicine ; but they, too, have violated the will of their Maker.
The Great Spirit says that drunkenness is a great crime, and
he forbids you to indulge in this evil habit. His command is
to the old and young. The abandonment of its use will relieve
much of your sufferings, and greatly increase the comfort and
happiness of your children. The Great Spirit is grieved that
so much crime and wickedness should defile the earth. There
are many evils which he never intended should exist among his
red children. The Great Spirit has, for many wise reasons,
withheld from man the number of his days ; but he has not left
him without a guide, for he has pointed out to him the path in
which he may safely tread the journey of life.

" ' When the Great Spirit made man he also made woman.
He instituted marriage, and enjoined upon them to love each
other and be faithful. It is pleasing to him to see men and
women obey his will. Your Creator abhors a deceiver and a1
hypocrite. By obeying his commands you will die an easy and
a happy death. When the Great Spirit instituted marriage, he
ordained to bless those who were faithful with children. Some
women are unfruitful, and others become so by misfortune.
Such have great opportunities to do much good. There are
many orphans, and many poor children whom they can adopt
as their own. If you tie up the clothes of an orphan child, the
Great Spirit will notice it, and reward you for it. Should an,
orphan ever cross your path, be kind to him, and treat him with
tenderness, for this is right. Parents must constantly teach

66 IMPROVED ORDER OF RED MEN.

their children morality, and a reverence for their Creator.
Parents must also guard their children against improper mar-
riages. They, having much experience, should select a suitable
match for their child. When the parents of both parties have
agreed, then bring the young pair together, and let them know
what good their parents have designed for them. If, at any
time, they so far disagree that they cannot possibly live con-
tented and happy with each other, they may separate in mutual
good feeling ; and in this there is no wrong. When a child is
born to a husband and wife, they must give great thanks to the
Great Spirit, for it is his gift, and an evidence of his kindness.
Let parents instruct their children in their duty to the Great
Spirit, to their parents, and to their fellowmen. Children
should obey their parents and guardians, and submit to them
in all things. Disobedient children occasion great pain and
misery. They wound their parents' 'feelings, and often drive
them to desperation, causing them great distress, and final
admission into the place of Evil Spirits. The marriage obliga-
tions should generate good to all who have assumed them. Let
the married be faithful to each other, that when they die it may
be in peace. Children should never permit their parents to
suffer in their old age. Be kind to them and support them.
The Great Spirit requires all children to love, revere, and obey
their parents. To do this is highly pleasing to him. The hap-
piness of parents is greatly increased by the affection and the
attentions of their children. To abandon a wife, or children, is
a great wrong, and produces many evils. It is wrong for a
father- or mother-in-law to vex a son- or daughter-in-law ; but
they should use them as if they were their own children. It
often happens that parents hold angry disputes over their infant
child. This is also a great sin. The infant hears and compre-
hends the angry words of its parents. It feels bad and lonely.
It can see for itself no happiness in prospect. It concludes to
return to its Maker. It wants a happy home and dies. The
parents then weep because their child has left them. You must
put this evil practice from among you, if you would live happy.
"'The Great Spirit, when he made the earth, never intended
that it should be made merchandise ; but he willed that all his
creatures should enjoy it equally. Your chiefs have violated

PRIMITIVE RED MEN. 67

and betrayed your trust by selling lands. Nothing is now, left
of our once large possessions, save a few small reservations.
Chiefs, and aged men, you, as men, have no land to sell. You
occupy and possess a tract in trust for your children. You
should hold that trust sacred, lest your children are driven from
their homes by your unsafe conduct. Whoever sells lands
offends the Great Spirit, and must expect a great punishment
after death.' '

Sose-ha-wa here suspended the narration of the discourse of
Handsome Lake, and thus addressed the council: —

" Chiefs, Keepers of the Faith, warriors, women, and children :
You all know that our religion teaches that the early day is
dedicated to the Great Spirit, and that the late day is granted
to the spirits of the dead. It is now meridian, and I must close.
Preserve in your minds that which has been said. Accept my
thanks for your kind and patient attention. It is meet that I
should also return my thanks to the Great Spirit, that he has
assisted me thus far in my feeble frame to instruct you. We
ask you all to come up again to-morrow, at early day, to hear
what further may be said. I have done."

The next morning, after the council had been opened in the
usual manner, Sose-ha-wa thus continued : —

" Relatives, uncover now your heads, and listen. The day
has thus far advanced, and again we are gathered around the
council fire. I see around me the several nations of the Long
House ; this gives me great joy. I see also seated around me
my counsellors (Keepers of the Faith), who have been regularly
appointed, as is the custom of our religion. Greetings have
been exchanged with each other. Thanks have been returned
to Ga-ni-o-di-yo. Thanks also have been returned to our Crea-
tor by the council now assembled. At this moment the Great
Spirit is looking upon this assembly. He hears our words, he
knows our thoughts, and is always pleased to see us gathered
together for good. The sun is now high, and soon it will reach
the middle heavens. I must therefore make haste. Listen
attentively and consider well what you shall hear. I return
thanks to our Creator, that he has spared your lives through
the dangers of darkness. I salute and return my thanks to the
four Celestial beings, who have communicated what I am about

68 IMPROVED ORDER OF RED MEN.

to say to you. I return thanks to my grandfather (Handsome
Lake), from whom you first heard what I am about to speak.
We all feel his loss. We miss him at our councils. I now
occupy his place before you, but I am conscious that I have not
the power which he possessed.

" Counsellors, warriors, mothers, and children : Listen to
good instruction. Consider it well. Lay it up in your minds,
and forget it not. Our Creator, when he made us, designed that
we should live by hunting. It sometimes happens that a man
goes out for the hunt, leaving his wife with her friends. After
a long absence, he returns, and finds that his wife has taken
another husband. The Great Spirit says that this is a great
sin, and must be put from among us.

" The four Messengers further said that it was wrong for a
mother to punish a child with a rod. It is not right to punish
much, and our Creator never intended that children should be
punished with a whip, or be used with any violence. In punish-
ing a refractory child, water only is necessary, and it is suffi-
cient. Plunge them under. This is not wrong. Whenever a
child promises to do better, the punishment must cease. It is
wrong to continue it after promises of amendment are made.
Thus they said.

" It is right and proper always to look upon the dead. Let
your face be brought near to theirs, and then address them.
Let the dead know that their absence is regretted by their
friends, and that they grieve for their death. Let the dead
know, too, how their surviving friends intend to live. Let them
know whether they will so conduct themselves, that they will
meet them again in the future world. The dead will hear and
remember. Thus they said.

" Continue to listen while I proceed to relate what further
they said : Our Creator made the earth. Upon it he placed
man, and gave him certain rules of conduct. It pleased him
also to give them many kinds of amusements. He also ordered
that the earth should produce all that is good for man. So long
as the earth remains, it will not cease to yield. Upon the sur-
face of the ground berries of various kinds are produced. It
is the will of the Great Spirit, that when they ripen, we should
return our thanks to him, and have a public rejoicing for the

PRIMITIVE RED MEN. 69

continuance of these blessings. He made everything which we
live upon, and requires us to be thankful at all times for the con-
tinuance of his favors. When Our Life (Corn, etc.) has again
appeared, it is the will of the Great Spirit that we assemble
for a general thanksgiving. It is his will also that the children
be brought and made to participate in the Feather dance.
Your feast must consist of the new production. It is proper
at these times, should any present not have their names pub-
lished, or if any changes have been made, to-announce them
then. The festival must continue four days. Thus they said.
Upon the first day must be performed the Feather dance.
This ceremony must take place in the early day, and cease at
the middle day. In the same manner, upon the second day,
is to be performed the Thanksgiving dance. On the third day,
the Thanksgiving concert, Ah-do-weh, is to be introduced. The
fourth day is set apart for the Peachstone game. All these
ceremonies, instituted by our Creator, must be commenced at
the early day, and cease at the middle day. At all these times
we are required to return thanks to our Grandfather, He-no,
and his assistants. To them is assigned the duty of watching
over the earth, and all it produces for our good. The great
Feather and Thanksgiving dances are the appropriate cere-
monies and thanksgiving to the Ruler and Maker of all things.
The Thanksgiving concert belongs appropriately to our grand-
fathers. In it we return thanks to them. During the perform-
ance of this ceremony, we are required also to give them the
smoke of tobacco. Again we must at this time return thanks
to our mother the earth, for she is our relative. We must also
return thanks to Our Life and its Sisters. All these things are
required to be done by the light of the sun. It must not be
protracted until the sun has hid its face, and darkness surrounds
all things.

" Continue to listen : We have a change of seasons. We
have a season of cold. This is the hunting season. It is also
one in which the people can amuse themselves. Upon the fifth
day of the new moon, Nis-go-wuk-na (about February ist), we
are required to commence the annual jubilee of thanksgiving
to our Creator. At this festival all can give evidence of their
devotion to the will of the Great Spirit by participating in all
its ceremonies.

70 IMPROVED ORDER OF RED MEN.

"Continue to listen: The four Messengers of the Great
Spirit have always watched over us, and have ever seen what
was transpiring among men. At one time Handsome Lake
was translated by them to the regions above. He looked down
upon the earth, and saw a great assembly. Out of it came
a man. His garments were torn, tattered, and filthy. His
whole appearance indicated great misery and poverty. They
asked him how this spectacle appeared to him. He replied
that it was hard to look upon. They then told him that the
man he saw was a drunkard ; that he had taken the fire-water,
and it had reduced him to poverty. Again he looked and saw
a woman seated upon the ground. She was constantly engaged
in gathering up and secreting about her person her worldly
effects. They said, the woman you see is inhospitable. She
is too selfish to spare anything, and will never leave her worldly
goods. She can never pass from earth to heaven. Tell this to
your people. Again he looked, and saw a man carrying in each
hand large pieces of meat. He went about the assembly, giving
to each a piece. This man, they said, is blessed, for he is hos-
pitable and kind. He looked again, and saw streams of blood.
They said, thus will the earth be if the fire-water is not put
from among you. Brother will kill brother, and friend, friend.
Again they told him to look towards the east. He obeyed, and,
as far as his vision reached, he saw the increasing smoke of
numberless distilleries arising and shutting out the light of the
sun. It was a horrible spectacle to witness. They told him
that here was manufactured the fire-water. Again he looked
and saw a costly house made and furnished by the palefaces.
It was a house of confinement, where were fetters, ropes, and
whips. They said that those who persisted in the use of the
fire-water would fall into this. Our Creator commands us to
put this destructive vice far from us. Again he looked and
saw various assemblages. Some of them were unwilling to
listen to instruction. They were riotous, and took great pride
in drinking the strong waters. He observed another group who
were half inclined to hear, but the temptations to vice which
surrounded them allured -them back, and they also revelled in
the fumes of the fire-water. He saw another assemblage which
had met to hear instructions. This they said was pleasing to

PRIMITIVE RED MEN. *j\

the Great Spirit. He loves those who will listen and obey. It
has grieved him that his children are now divided by separate
interests, and are pursuing so many paths. It pleases him to
see his people live together in harmony and quiet. The fire-
water creates many dissensions and divisions among us. They
said that the use of it would cause many to die unnatural deaths ;
many would be exposed to cold and freeze ; many would be
burned, and others will be drowned, while under the influence
of the fire-water.

" Friends and relatives : All these things have often hap-
pened. How many of our people have been frozen to death,
how many have been burned to death, how many have been
drowned while under the influence of the strong waters. The
punishments of those who use the fire-water commence while
they are yet on the earth. Many are now thrown into houses
of confinement by the palefaces. I repeat to you, the Ruler of
us all requires us to unite and put this evil from among us.
Some say that the use of the fire-water is not wrong, and that it
is food. Let those who do not believe it wrong, make this ex-
periment. Let all who use the fire-water assemble and organize
into a council, and those who do not into another near them. A
great difference will then be discovered. The council of drunk-
ards will end in a riot and tumult, while the other will have
harmony and quiet. It is hard to think of the great prevalence
of this evil among us. Reform, and put it from among you.
Many resolve to use the fire-water until near death, when they
will repent. If they do this, nothing can save them from
destruction, for then medicine can have no power. Thus they
said.

" All men were made equal by the Great Spirit ; but he has
given to them a variety of gifts. To some a pretty face, to
others an ugly one ; to some a comely form, to others a deformed
figure. Some are fortunate in collecting around them worldly
goods. But you are all entitled to the same privileges, and
therefore must put pride from among you. You are not your
own makers, nor the builders of your own fortunes. All things
are the gift of the Great Spirit, and to him must be returned
thanks for their bestowal. He alone must be acknowledged as
the giver. It has pleased him to make differences among men,

72 IMPROVED ORDER OF RED MEN.

but it is wrong for one man to exalt himself above another.
Love each other, for you are all brothers and sisters of the same
great family. The Great Spirit enjoins upon all to observe hos-
pitality and kindness, especially to the needy and the helpless,
for this is pleasing to him. If a stranger wanders about your
abode, speak to him with kind words, be hospitable towards him,
welcome him to your home, and forget not always to mention
the Great Spirit. In the morning, give thanks to the Great
Spirit for the return of day, and the light of the sun ; at night,
renew your thanks to him, that his ruling power has preserved
you from harm during the day, and that night has again come,
in which you may rest your weary bodies.

" The four Messengers said further to Handsome Lake :
' Tell your people, and particularly the Keepers of the Faith, to
be strong-minded and to adhere to the true faith. We fear the
Evil-minded will go among them with temptations. He may
introduce the fiddle. He may bring cards and leave them among
you. The use of these are great sins. Let the people be on
their guard, and the keepers of the watch be faithful and vigilant,
that none of the evil's may find their way among the people.
Let the Keepers of the Faith preserve the law of moral conduct
in all its purity. When meetings are to be held for instruction,
and the people are preparing to go, the Evil-minded is then
busy. He goes from one to another, whispering many tempta-
tions by which to keep them away. He will even follow persons
into the door of the council and induce some, at that time, to
bend their steps away. Many resist until they have entered,
and then leave it. This habit, once indulged, obtains a fast
hold, and the evil propensity increases with age. This is a great
sin, and should be at once abandoned.' Thus they said.

" Speak evil of no one. If you can say no good of a person,
then be silent. Let not your tongues betray you into evil. Let
all be mindful of this ; for these are the words of our Creator.

" Let all strive to cultivate friendship with those who surround
them. This is pleasing to the Great Spirit.

" Counsellors, warriors, women, and children : I shall now
rest. I thank you all for your kind and patient attention. I
thank the Great Spirit that he has spared the lives of so many of
us to witness this day. I request you all to come up again to-

PRIMITIVE RED MEN. 7-?

/ \J

. morrow at early day. Let us all hope that, until we meet again,
the Creator and Ruler of us all may be kind to us and preserve
our lives. Na-ho."

The council, on the following day, was opened with a few
short speeches from some of the chiefs, or Keepers of the Faith,
returning thanks for the privileges of the occasion, as usual at
councils ; after which Sose-ha-wa, resuming his discourse, spoke
as follows : —

" Friends and relatives, uncover now your heads : Continue
to listen to my rehearsal of the sayings communicated to Hand-
some Lake by the four Messengers of the Great Spirit. We
have met again around the council-fire. We have followed the
ancient custom and greeted each other. This is right and highly
pleasing to our Maker. He now looks down upon this assembly.
He sees us all. He is informed of the cause of our gathering,
and it is pleasing to him. Life is uncertain. While we live let
us love each other. Let us sympathize always with the suffer-
ing and needy. Let us also always rejoice with those who are
glad. This is now the third day, and my time for speaking to
you is drawing to a close. It will be a long time before we meet
again. Many moons and seasons will have passed before the
sacred council-brand shall be again uncovered. Be watchful,
therefore, and remember faithfully what you may now hear.

" In discoursing yesterday upon the duties of the Keepers of
the Faith, I omitted some things important. The Great Spirit
created this office. He designed that its duties should never
end. There are some who are selected, and set apart by our
Maker, to perform the duties of this office. It is, therefore, their
duty to be faithful, arid to be always watching. These duties
they must ever perform during their lives. The faithful, when
they leave this earth, will have a pleasant path to travel in.
The same office exists in heaven, the home of our Creator. They
will take the same place when they arrive there. There are
dreadful penalties awaiting those Keepers of the Faith who
resign their office without a cause. Thus they said.

" It was the original intention of our Maker that all our feast of
thanksgiving should be seasoned with the flesh of wild animals ;
but we are surrounded by the palefaces, and, in a short time, the
woods will be all removed. Then there will be no more game

74 IMPROVED ORDER OF RED MEN.

for the Indian to use in his feasts. The four Messengers said,
in consequence of this, that we might use the flesh of domestic
animals. This will not be wrong. The palefaces are pressing
you upon every side. You must therefore live as they do.
How far you can do so without sin, I will now tell you. You
may grow cattle and build yourselves warm and comfortable
dwelling-houses. This is not sin ; and it is all that you can
safely adopt of the customs of the palefaces. You cannot live
as they do. Thus they said.

" Continue to listen : It has pleased our Creator to set apart,
as our Life, the Three Sisters. For this special favor let us
ever be thankful. When you have gathered in your harvest,
let the people assemble and hold a general thanksgiving for so
great a good. In this way you will show your obedience to the
will and pleasure of your Creator. Thus they said.

" Many of you may be ignorant of the Spirit of Medicine. It
watches over all constantly, and assists the needy whenever
necessity requires. The Great Spirit designed that some men
should possess the gift of skill in medicine. But he is pained
to see a medicine man making exorbitant charges for attending
the sick. Our Creator made for us tobacco. This plant must
always be used in administering medicines. When a sick per-
son recovers his health, he must return thanks to the Great
Spirit by means of tobacco ; for it is by his goodness that he is
made well. He blesses the medicine ; and the medicine man
must receive as his reward whatever the gratitude of the re-
stored may tender. This is right and proper. There are many
who are unfortunate and cannot pay for attendance. It is suffi-
cient for us to return thanks to the medicine man upon recovery.
The remembrance that he has saved the life of a relative will
be a sufficient reward.

" Listen further to what the Great Spirit has been pleased to
communicate to us : He has made us, as a race, separate and
distinct from the paleface. It is a great sin to intermarry and
intermingle the blood of two races. Let none be guilty of this
transgression.

"At one time the four Messengers said to Handsome Lake,
lest the people should disbelieve you, and not repent and for-
sake their evil ways, we will now disclose to you the House of

AN IROQUOIS WOMAN.

PRIMITIVE RED MEN.

Torment, the dwelling-place of the Evil-minded. Handsome
Lake was particular in describing to us all that he witnessed,
and the course which departed spirits were accustomed to take
on leaving the earth. There was a road which led upwards.
At a certain point it branched ; one branch led straight forward
to the Home of the Great Spirit, and the other turned aside to
the House of Torment. At the place where the roads separated
were stationed two keepers, one representing the^Good, and the
other the Evil Spirit. When a person reached the fork, if
wicked, by a motion from the Evil keeper, he turned instinctively
upon the road which led to the abode of the Evil-minded. But
if virtuous and good, the other keeper directed him upon the
straight road. The latter was not much travelled, while the
former was so frequently trodden that no grass could grow in
the pathway. It sometimes happened that the keepers had
great difficulty in deciding which path the person should take,
when the good and bad actions of the individual were nearly
balanced. Those sent to the House of Torment, sometimes
remained one day (which is there one of our years) ; some for
a longer period. After they have atoned for their sins, they pass
to heaven. But when they have committed either of the great
sins (witchcraft, murder, and infanticide), they never pass to
heaven, but are tormented forever. Having conducted Hand-
some Lake to this place, he saw a large and dark-colored
mansion covered with soot, and beside it stood a lesser one.
One of the four then held out his rod, and the top of the house
moved up, until they could look down upon all that was within.
He saw many rooms. The first object which met his eye was a
haggard-looking man, his sunken eyes cast upon the ground,
and his form half consumed by the torments he had undergone.
This man was a drunkard. The Evil-minded then appeared,
and called him by name. As the man obeyed his call, he dipped
from a caldron a quantity of red-hot liquid and commanded him
to drink it, as it was an article he loved. The man did as he
was directed, and immediately from his mouth issued a stream
of blaze. He cried in vain for help. The Tormenter then
requested him to sing and make himself merry, as was his wont
while on earth after drinking the fire-water. Let drunkards
take warning from this. Others were then summoned. There

76 IMPROVED ORDER OF RED MEN.

came before him two persons who appeared to be husband and
wife. He told them to exercise the privilege they were so fond
of while on the earth. They immediately commenced a quarrel of
words. They raged at each other with such violence that their
tongues and eyes ran out so far they could neither see nor speak.
This, said they, is the punishment of quarrelsome and disputing
husbands and wives. Let such also take warning and live
together in peace and harmony. Next he called up a woman
who had been a witch. First he plunged her into a caldron of
boiling liquid. In her cries of distress she begged the Evil-
minded to give her some cooler place. He then immersed her
in one containing liquid at the point of freezing. Her cries then
were that she was too cold. This woman, said the four Mes-
sengers, shall always be tormented in this manner. He pro-
ceeded to mention the punishment which awaits all those who
cruelly ill-treat their wives. The Evil-minded next called up a
man who had been accustomed to beat his wife. Having led
him up to the red-hot statue of a female, he directed him to do
that which he was fond of while he was upon the earth. He
obeyed and struck the figure. The sparks flew in every direc-
tion, and by the contact his arm was consumed. Such is the
punishment, they said, awaiting those who ill-treat their wives.
From this take seasonable warning. He looked again and saw
a woman whose arms and hands were nothing but bones. She
had sold fire-water to the Indians, and the flesh was eaten from
her hands and arms. This, they said, would be the fate of rum-
sellers. Again he looked and in one apartment he saw and
recognized Ho-ne-ya-wus (Farmer's Brother), his former friend.
He was engaged in removing a heap of sand, grain by grain, and
although he labored continually, yet the heap of sand was not
diminished. This, they said, was the punishment of those who
sold land. Adjacent to the house of torment was a field of corn
filled with weeds. ,He saw women in the act of cutting them
down, but as fast as this was done they grew up again. This,
they said, was the punishment of lazy women. It would be
proper and right, had we time, to tell more of this place of tor-
ment. But my time is limited and I must pass to other things.
"The Creator made men dependent upon each other. He
made them social beings ; therefore, when your neighbor visits

PRIMITIVE RED MEN. 77

you, set food before him. If it be your next door neighbor,
you must give him to eat. He will partake and thank you.

" Again they said : You must not steal. Should you want
for anything necessary, you have only to tell your wants and
they will be supplied. This is right. Let none ever steal any-
thing. Children are often tempted to take things home which
do not belong to them. Let parents instruct children in this rule.

" Many of our people live to a very old age. ,your Creator
says that your deportment towards them must be that of rever-
ence and affection. They have seen and felt much of the
misery and pain of earth. Be always kind to them when old
and helpless. Wash their hands and face, and nurse them with
care. This is the will of the Great Spirit.

" It has been the custom among us to mourn for the dead
one year. This custom is wrong. As it causes the death of
many children, it must be abandoned. Ten days mourn for the
dead and not longer. When one dies, it is right and proper to
make an address over the body, telling how much you loved
the deceased. Great respect for the dead must be observed
among us.

"At another time the four Messengers said to Handsome
Lake, they would now show him the ' Destroyer of Villages ' '
(Washington), " of whom you have so frequently heard. Upon
the road leading to heaven he could see a light, far away in the
distance, moving to and fro. Its brightness far exceeded the
brilliancy of the noonday sun. They told him the journey was
as follows : First, they came to a cold spring, which was a rest:
ing place. From this point they proceeded into pleasant fairy
grounds, which spread away in every direction. Soon they
reached heaven. The light was dazzling. Berries of every
description grew in vast abundance. Their size and quality
was such that a single berry was more than sufficient to appease
the appetite. A sweet fragrance perfumed the air. Fruits of
every kind met the eye. The inmates of this celestial abode
spent their time in amusement and repose. No evil could enter
there. None in heaven ever transgressed again. Families were
reunited and dwelt together in harmony. They possessed a
bodily form, the senses, and the remembrances of the earthly
life. But no white man ever entered heaven. Thus they said.

78 IMPROVED ORDER OF RED MEN.

He looked and saw an inclosure upon a plain, just without the
entrance of heaven. Within it was a fort. Here he saw the
' Destroyer of Villages/ walking to and fro within the inclosure.
His countenance indicated a great and a good man. They said
to Handsome Lake : ' The man you see is the only paleface
who ever left the earth. He was kind to you, when, on the
settlement of the great difficulty between the Americans and
the Great Crown (Go-wek-go-wa), you were abandoned to the
mercy of your enemies. The Crown told the great American,
that as for his allies the Indians, he might kill them if he liked.
The great American judged that this would be cruel and un-
just. He believed they were made by the Great Spirit and
were entitled to the enjoyment of life. He was kind to you,
and extended over you his protection. For this reason, he has
been allowed to leave the earth. But he is never permitted to
go into the presence of the Great Spirit. Although alone, he
is perfectly happy. All faithful Indians pass by him as they
go to heaven. They see him and recognize him, but pass on in
silence. No word ever passes his lips.'

" Friends and Relatives : It was by the influence of this
great man, that we were spared as a people, and yet live. Had
he not granted us his protection, where would we have been ?
Perished, all perished.

" The four Messengers further said to Handsome Lake, they
were fearful that, unless the people repented, and obeyed his
commands, the patience and forbearance of their Creator would
be exhausted ; that he would grow angry with them, and cause
their increase to cease.

" Our Creator made light and darkness. He made the sun
to heat and shine over the world. He made the moon, also, to
shine by night, and to cool the world if the sun made it too hot
by day. The keeper of the clouds, by direction of the Great
Spirit, will then cease to act. The keeper of the springs and
running brooks will cease to rule them for the good of man.
The sun will cease to fulfil his office. Total darkness will then
cover the earth. A great smoke will rise and spread over the
face of the earth. Then will come out of- it all monsters and
poisonous animals created by the Evil-minded ; and they, with
the wicked upon the earth, will perish together.

PRIMITIVE RED MEN.

" But before this dreadful time shall come, the Great Spirit
will take home to himself all the good and faithful. They will
lay themselves down to sleep, and from this sleep of death they
will rise and go home to their Creator. Thus they said.

" I have now done. I close thus, that you may remember
and understand the fate which awaits the earth, and the un-
faithful and unbelieving. Our Creator looks down upon us.
The four Beings from above see us. They witness jvitji pleas-
ure this assemblage and rejoice at the object for which it is
gathered. It is now forty-eight years since we first began to
listen to the renewed will of our Creator. I have been unable,
during the time allotted to me, to rehearse all the sayings of
Ga-ne-o-di-yo. I regret very much that you cannot hear them
all.

" Councillors, warriors, women and children : I have done.
I thank you all for your attendance, and for your kind and
patient attention. May the Great Spirit, who rules all things,
watch over and protect you from every harm and danger, while
you travel the journey of life. May the Great Spirit bless you
all, and bestow upon you life, health, peace, and prosperity ;
and may you, in turn, appreciate his great goodness. Na-ho."

The gifted author from whose wonderful description of the
Iroquois the description presented in this chapter has been con-
densed concluded his description of the rise, progress, and
decline of the League with the following mournful but truthful
words : —

"The Iroquois were our predecessors in the sovereignty.
Our country they once called their country ; our rivers and
lakes were their rivers and lakes ; our hills and intervales were
also theirs. Before us they enjoyed the beautiful scenery
spread out between the Hudson and Niagara, in its wonderful
diversity from the pleasing to the sublime. Before us were
they invigorated by our climate, and were nourished by the
bounties of the earth, the forest, and the stream-. The tie by
which we are thus connected carries with it the duty of doing
justice to their memory by preserving their name and deeds,
their customs and their institutions, lest they perish from remem-
brance. We cannot wish to tread ignorantly upon those extin-
guished council-fires, whose light in the days of aboriginal
dominion was visible over half the continent.

8o IMPROVED ORDER OF RED MEN.

" The political structures of our primitive inhabitants have, in
general, proved exceedingly unsubstantial. Isolated nations,
by some superiority of institutions, or casual advantage of loca-
tion, sprang up with an energetic growth, and for a season
spread their dominion far and wide. After a brief period of
prosperity they were borne back by adverse fortune into their
original obscurity ; thus rendering these boundless territories
the constant scene of human conflict, and of the rise and fall
of Indian sovereignties. It was reserved for the Iroquois to
rest themselves upon a more durable foundation, by the estab-
lishment of a League. This alliance between their nations they
cemented by the imperishable bonds of tribal relationship. At
the epoch of Saxon occupation, they were rapidly building up
an empire which threatened the absorption or extermination of
the whole Indian family east of the Mississippi. Their power
had become sufficient to set at defiance all hostile invasions
from contiguous nations; and the League itself, while it suffered
no loss of numbers by emigrating bands, was endued with a
capacity for indefinite expansion. At the periods of their sepa-
rate discovery, the Aztecs on the south and the Iroquois in the
north were the only Indian races upon the continent whose
institutions promised, at maturity, to ripen into civilization.
Such were the condition and prospect of this Indian League,
when Hendrick Hudson, more than two centuries since (1609),
sailed up the river which constituted their eastern boundary.
This silent voyage of the navigator may be regarded as the
opening event in the series which resulted in reversing the
political prospect of the Ho-de-no-sau-nee, and in introducing
into their Long House an invader more relentless in his purposes
and more invincible in arms than the Red Man against whose
assaults it had been erected.

" Their council-fires, so far as they are emblematical of civil
jurisdiction, have long since been extinguished, their empire
has terminated, and the shades of evening are now gathering
thickly over the scattered and feeble remnants of this once
powerful League. Race has yielded to race, the inevitable
result of the contact of the civilized with the hunter life. Who
shall relate with what pangs of regret they yielded up from
river to river, and from lake to lake, this fair, broad domain of

PRIMITIVE RED MEN. 8 1

their fathers ? The Iroquois will soon be lost, as a people, in
that night of impenetrable darkness in which so many Indian
races have been enshrouded. Already their country has been
appropriated, their forests cleared, and their trails obliterated.
The residue of this proud and gifted race, who still linger
around their native seats, are destined to fade away until they
become eradicated as an Indian stock. We shall, ere long, look
backward to the Iroquois as a race blotted from exisTertce ; but
to remember them as a people whose Sachems had no cities,
whose religion had no temples, and whose government had no
record."

All writers upon Indian history and Indian character have
extolled the eloquence of the leading chiefs among them. It
seems appropriate, therefore, to include in this account of the
primitive Red Men some specimens of the beauty and imagery
of the language used by these "untutored children of the
forest."

One of the most noted Indians, at the close of the last and
opening of the present century, was Sagoyewatha, called by
the whites Red-jacket. He died January io, 1830. In the
year 1805, at a council held at Buffalo, N.Y., there were
assembled many Seneca chiefs and warriors at the request of
a missionary from Massachusetts, who explained that he had
called them together to instruct them how to worship the Great
Spirit, and not for the purpose of getting away their lands and
money ; that there was but one religion, and unless they embraced
it, they could not be happy ; that they had lived in darkness
and great error all their lives ; he wished if they had any objec-
tions to his religion they would state them ; that he had visited
some smaller tribes, who waited the decision of the present
council before they would consent to receive him, as the Sene-
cas were their older brothers. After the missionary had con-
cluded, the Indians conferred together among themselves, after
which an answer was made by Red-jacket as follows : —

" Friend and brother, it was the will of the Great Spirit that
we should meet together this day. He orders all things, and
he has given us a fine day for our council. He has taken his
garment from before the sun, and caused it to shine with bright-
ness upon us ; our eyes are opened that we see clearly ; our

82 IMPROVED ORDER OF RED MEN.

ears are unstopped that we have been able to hear distinctly
the words that you have spoken ; for all these favors w.e thank
the Great Spirit, and him only.

" Brother, this council-fire was kindled by you ; it was at
your request that we came together at this time ; we have lis-
tened with attention to what you have said ; you requested us
to speak our minds freely ; this gives us great joy, for we now
consider that we stand upright before you and can speak what
we think ; all have heard your voice, and all speak to you as
one man ; our minds are agreed.

" Brother, you say you want an answer to your talk before you
leave this place. It is right you should have one, as you are a
great distance from home, and we do not wish to detain you ;
but we will first look back a little, and tell you what our fathers
have told us, and what we have heard from the white people.

" Brother, listen to what we say. There was a time when
our forefathers owned this great island. Their seats extended
from the rising to the setting sun. The Great Spirit had made
it for the use of Indians. He had created the buffalo, the deer,
and other animals' for food. He made the bear and the beaver,
and their skins served us for clothing. He had scattered them
over the country, and taught us how to take them. He had
caused the earth to produce corn for bread. All this he had
done for his red children because he loved them. If we had
any disputes about hunting-grounds, they were generally settled
without the shedding of much blood ; but an evil day came
upon us ; your forefathers crossed the great waters, and landed
on this island. Their numbers were small ; they found friends
and not enemies ; they told us they had fled from their own
country for fear of wicked men, and came here to enjoy their
religion. They asked for a small seat ; we took pity on them,
granted their request, and they sat down amongst us ; we gave
them corn and meat ; they gave us poison in return. The white
people had now found our country ; tidings were carried back,
and more came amongst us ; yet we did not fear them ; we took
them to be friends ; they called us brothers ; we believed them,
and gave them a larger seat. At length their numbers had
greatly increased ; they wanted more land ; they wanted our
country. Our eyes were opened, and our minds became uneasy.

PRIMITIVE RED MEN. 83

Wars took place ; Indians were hired to fight against Indians,
and many of our people were destroyed. They also brought
strong liquors among us ; it was strong and powerful, and has
slain thousands.

" Brother, our seats were once large, and yours were very
small ; you have now become a great people, and we have
scarcely a place left to spread our blankets ; you have got our
country, but are not satisfied ; you want to force ymaf religion
upon us.

" Brother, continue to listen. You say that you are sent to
instruct us how to worship the Great Spirit agreeably to his
mind, and if we do not take hold of ^the religion which you
white people teach, we shall be unhappy hereafter. You say
that you are right and we are lost. How do you know this to
be true ? We understand that your religion is written in a book ;
if it was intended for us as well as you, why has not the Great
Spirit given it to us, and not only to us, but why did he not give
to our forefathers the knowledge of that book, with the means
of understanding it rightly ? We only know what you tell us
about it ; how shall we know when to believe, being so often
deceived by the white people ?

" Brother, you say that there is but one way to worship and
serve the Great Spirit. If there is but one religion, why do you
white people differ so much about it ? Why not all agree, as
you can all read the book ?

" Brother, we do not understand these things ; we are told
that your religion was given to your forefathers, and has been
handed down from father to son. We also have a religion which
was given to our forefathers, and has been handed down to us,
their children. We worship that way. It teacheth us to be
thankful for all the favors we receive ; to love each other, and to
be united ; we never quarrel about religion.

" Brother, the Great Spirit has made us all ; but he has made
a great difference between his white and red children ; he has
given us a different complexion and different customs ; to you
he has given the arts ; to these he has not opened our eyes ; we
know these things to be true. Since he has made so great a
difference between us in other things, why may we not conclude
that he has given us a different religion according to our under-

84 IMPROVED ORDER OF RED MEN.

standing ; the Great Spirit does right ; he knows what is best
for his children ; we are satisfied.

"Brother, we do not wish to destroy your religion, or take it
from you ; we only want to enjoy our own.

" Brother, you say that you have not come to get our land or
our money, but to enlighten our minds ; I will now tell you that
I have been at your meetings, and saw you collecting money
from the meeting. I cannot tell what this money was intended
for, but suppose it was for your minister, and if we should con-
form to your way of thinking, perhaps you may want some
from us.

" Brother, we are told that you have been preaching to white
people in this place ; these people are our neighbors ; we are
acquainted with them ; we will wait a little while and see what
effect your preaching has upon them. If we find it does them
good, makes them honest and less disposed to cheat Indians, we
will then consider again what you have said.

" Brother, you have now heard our answer to your talk, and
this is all we have to say at present. As we are going to part,
we will come and take you by the hand, and hope the Great
Spirit will protect you on your journey, and return you safe to
your friends."

The chief and others then drew near the missionary to take
him by the hand ; but he would not receive them, and hastily
rising from his seat, said, " that there was no fellowship between
the religion of God and the works of the devil, and, therefore,
could not join hands with them." Upon this being interpreted
to them, "they smiled, and retired in a peaceable manner."

The Indians cannot well conceive how they have any par-
ticipation in the guilt of the crucifixion, inasmuch as they do
not believe themselves of the same religion as the whites, and
there being no dispute but that the latter committed that act.
Red-jacket once said to a clergyman who was importuning him
upon the subject : —

"Brother, if you white men murdered the Son of the Great
Spirit, we Indians had nothing to do with it, and it is none of
our affair. If he had come among us, we would not have killed
him ; we would have treated him well. You must make amends
for that crime yourselves."

PRIMITIVE RED MEN. 85

Another illustration is given in the following account of a
trial of a chief who executed a woman for alleged witchcraft.
The story is as follows : —

" In the spring of 1821, a man of Red-jacket's tribe fell into a
languishment and died. His complaint was unknown, and some
circumstances attended his illness which caused his friends to
believe that he was bewitched. The woman that attended was
fixed upon as the witch, and by the law, or custom, of t*rie nation,
she was doomed to suffer death. A chief by the name of Tom-
jemmy, called by his own people Soo-nong-gise, executed the
decree by cutting her throat. The Americans took up the
matter, seized Tom-jemmy, and threw him into prison. Some
time after, when his trial came on, Red-jacket appeared in court
as an evidence. The counsel for the prisoner denied that the
court had any jurisdiction over the case, and after it was carried
through three terms, Soo-nong-gise was finally cleared. Red-
jacket and the other witnesses testified that the woman was a
witch, and that she had been tried, condemned, and executed in
pursuance of their laws, which had been established from time
immemorial, long before the English came into the country.
The witch doctrine of the Senecas was much ridiculed by some
of the Americans, to which Red-jacket thus aptly alludes in a
speech which he made while upon the stand : —

" ' What ! do you denounce us as fools and bigots, because we
still continue to believe that which you yourselves sedulously
inculcated two centuries ago ? Your divines have thundered
this doctrine from the pulpit, your judges have pronounced it
from the bench, your courts of justice have sanctioned it with
the formalities of law, and you would now punish our unfortunate
brother for adhering to the superstitions of his fathers ! Go to
Salem ! Look at the records of your government, and you will
find hundreds executed for the very crime which has called forth
the sentence of condemnation upon this woman, and drawn down
the arm of vengeance upon her. What have our brothers done
more than the rulers of your people have done ? And what
crime has this man committed by executing, in a summary way,
the laws of his country and the injunctions of his God ? ' '

Before Red-jacket was admitted to give evidence in the case,
he was asked if he believed in future rewards and punishments,

86 IMPROVED ORDER OF RED MEN.

and the existence of God. With a piercing look into the face of
his interrogator, and with no little indignation of expression, he
replied : " Yes ! much more than the white men, if we are to
judge of their actions."

Upon the appearance of Red-jacket upon this occasion, one
observes : " There is not, perhaps, in nature a more expressive
eye than that of Red-jacket ; when fired by indignation or
revenge it is terrible, and when he chooses to display his un-
rivalled talent for irony, his keen, sarcastic glance is irresistible."

Red-jacket visited Philadelphia in 1792, at which time he was
welcomed by the Governor of Pennsylvania, who delivered to
him an address in behalf of the Commonwealth. Red-jacket
made a speech in reply, which we here reproduce. " Onas " was
the name the Indians gave William Penn, and which they con-
tinued to give to all subsequent governors of Philadelphia. This
will explain the allusion in the following speech : —

"Brother Onas Governor, open unprejudiced ears to what we
have to say. Some days since you addressed us, and what you
said gave us great pleasure. This day the Great Spirit has
allowed us to meet you again, in this council-chamber. We hope
that your not receiving an immediate answer to your address
will make no improper impression on your mind. We mention
this lest you should suspect that your kind welcome and friendly
address has not had a proper effect upon our hearts. We assure
you it is far otherwise. In your address to us the other day, in
this ancient council-chamber, where our forefathers have often
conversed together, several things struck our attention very
forcibly. When you told us this was the place in which our
forefathers often met on peaceable terms, it gave us sensible
pleasure, and more joy than we could express. Though we have
no writings like you, yet we remember often to have heard of
the friendship that existed between our fathers and yours. The
picture to which you drew our attention " (a fine picture represent-
ing Penn's treaty with the Indians), "brought fresh to our minds
the friendly conferences that used to be held between the former
governors of Pennsylvania and our tribes, and showed the love
which your forefathers had of peace, and the friendly disposition
of our people. It is still our wish, as well as yours, to preserve
peace between our tribes and you, and it would be well if the

PRIMITIVE RED MEN. 87

same spirit existed among the Indians to the westward, and
through every part of the United States. You particularly ex-
pressed that you were well pleased to find that we differed in
disposition from the Indians westward. Your disposition is that
for which the ancient Onas Governors were remarkable. As
you love peace, so do we also ; and we wish it could be extended
to the most distant part of this great country. We agreed in
council this morning that the sentiments I have expressed should
be communicated to you before the delegates of the Five
Nations, and to tell you that your cordial welcome to this city,
and the good sentiment contained in your address, have made a
deep impression on our hearts, have given us great joy, and
from the heart I tell you so. This is all I have to say."

Another famous Seneca chief was Ho-na-ya-wus, whose
English name was Farmer's Brother. Throughout his whole
life this chief seems to have been a peacemaker. He fought
against the Colonists in the Revolution, but in the War of 1812
he fought with the United States forces. One of his moat
celebrated speeches was delivered in the Council at Genesee
River in 1798, which after being interpreted was signed by the
chiefs present and sent to the Legislature at New York. It
was as follows : —

" Brothers, as you are once more assembled in council for the
purpose of doing honor to yourselves and justice to your
country, we, your brothers, the sachems, chiefs, and warriors of
the Seneca nation, request you to open your ears and give
attention to our voice and wishes. You will recollect the late
contest between you and your father, the great king of England.
This contest threw the inhabitants of this whole island into
a great tumult and commotion, like a raging whirlwind which
tears up the trees and tosses to and fro the leaves, so that no
one knows from whence they come or where they will fall. This
whirlwind was so directed by the Great Spirit above as to throw
into our arms two of your infant children, Jasper Parish and
Horatio Jones. We adopted them into our families and made
them our children. We loved them and nourished them. They
lived with us many years. At length the Great Spirit spoke to
the whirlwind, and it was still. A clear and uninterrupted sky
appeared. The path of peace was opened and the chain of

88 IMPROVED ORDER OF RED MEN.

friendship was once more made bright. Then these our adopted
children left us to seek their relations ; we wished them to
remain among us and promised if they would return, and live in
our country, to give each of them a seat of land for them and
their children to sit down upon. They have returned and have
for several years past been serviceable to us as interpreters.
We still feel our hearts beat with affection for them, and now
wish to fulfil the promise we made them, and reward them for
their services. We have, therefore, made up our minds to give
them a seat of two square miles of land lying on the outlets of
Lake Erie, about three miles below Black Rock, beginning at
the mouth of a creek known by the name of Scoyguquoydes
Creek, running one mile from the River Niagara, up said creek,
thence northerly as the river runs two miles, thence westerly
one mile to the river, thence up the river, as the river runs, two
miles, to the place of beginning, so as to contain two square miles.
We have now made known to you our minds. We expect and
earnestly request that you will permit our friends to receive this
our gift, and will make the same good to them according to the
laws and customs of your nation. Why should you hesitate to
make our minds easy with regard to this our request ? To you
it is but a little thing ; and have you not complied with the
request and confirmed the gifts of our brothers, the Oneidas, the
Onondagas, and Cayugas, to their interpreters ? And shall we
ask and not be heard ? We send you this our speech, to which
we expect your answer before the breaking up of our great
council-fire."

It has with truth been said that there never flowed from the
lips of a man more sublime metaphor than that made use of
by this chief in the speech given above when alluding to the
Revolutionary contest, " the Great Spirit spoke to the whirl-
wind, and it was still." This chief died before the close of the
War of 1812, more than " eighty snows in years."

Another chief prominent among the Senecas was Gyantwaka,
or Corn Planter. It will be remembered that the Six Nations,
with the exception of the Oneidas, took part with England
in the Revolution. At the end of that war the Indian nations
were reduced to the alternative of giving up such of their
country as the Colonists required, or of losing the whole of it.

PRIMITIVE RED MEN. 89

In 1790 a most pathetic appeal was made to Congress for some
amelioration of the condition of the Six Nations, which appeal
was believed to be the production of Corn Planter and in which
the following passage occurs : —

" Father, we will not conceal from you that the great God
and not men has preserved the Corn-plant from the hands of
his own nation. For 'they ask continually ' where is the Jand on
which our children and their children after them are to lie down
upon ? You told us that the line drawn from Pennsylvania
to Lake Ontario would mark it forever on the east, and the line
running from Beaver Creek to Pennsylvania would mark it on
the west, and we see it is not so ; for, first one and then another
come and take it away by order of that people which you tell us
promised to secure it to us.' He is silent, for he has nothing
to answer. When the sun goes down, he opens his heart before
God, and earlier than the sun appears again upon the hills he
gives thanks for his protection during the night. For he feels
that among men become desperate by the injuries they sustain
it is God only that can preserve him. He loves peace, and all
he had in store he has given to those who have been robbed by
your people, lest they should plunder the innocent to repay
themselves. The whole season, which others have employed in
providing for their families, he has spent in endeavors to pre-
serve peace ; and this moment his wife and children are lying
on the ground and in want of food."

Corn Planter, accompanied by two other chiefs, subsequently
came to Philadelphia, on which occasion the following communi-
cation was made to President Washington : —

" Father, the voice of the Seneca nations speaks to you, the
great counsellor, in whose heart the wise men of all the thirteen
fires " (thirteen United States) " have placed their wisdom. It
may be very small in your ears, and we therefore entreat you to
hearken with attention ; for we are able to speak of things which
are to us very great.

" When your army entered the country of the Six Nations,
we called you the Town Destroyer ; to this day, when your name
is heard, our women look behind them and turn pale, and our
children cling close to the necks of their mothers.

" When our chiefs returned from Fort Stanwix, and laid

go IMPROVED ORDER OF RED MEN.

before our council what had been done there, our nation was
surprised to hear how great a country you had compelled them
to give up to you, without your paying to us anything for it.
Every one said that your hearts were yet swelled with resent-
ment against us for what had happened during the war, but that
one day you would consider it with more kindness. We asked
each other, 'What have we done to deserve such severe chastise-
ment?'

" Father, when you kindled your thirteen fires separately, the
wise men assembled at them told us that you were all brothers,
the children of one great father, who regarded the red people as
his children. They called us brothers, and invited us to his pro-
tection. They told us that he resided beyond the great water
where the sun first rises, and that he was a king whose power
no people could resist, and that his goodness was as bright as
the sun. What they said went to our hearts. We accepted the
invitation and promised to obey him. What the Seneca nation
promises they faithfully perform. When you refused obedience
to that king, he commanded us to assist his beloved men in mak-
ing you sober. In obeying him, we did no more than yourselves
had led us to promise. We were deceived, but your people,
teaching us to confide in that king, had helped to deceive us,
and we now appeal to your breast. Is all the blame ours ?

" Father, when we saw that we had been deceived, and heard
the invitation that you gave us to draw near to the fire you had.
kindled, and talk with you concerning peace, we made haste
towards it. You told us you could crush us to nothing, and you
demanded from us a great country, as the price of that peace
which you had offered to us ; as if our want of strength had
destroyed our rights. Our chiefs had felt your power and were
unable to contend against you, and they therefore gave up that
country. What they agreed to. has bound our nation, but your
anger against us must by this time be cooled, and although our
strength is not increased, nor your power become less, we ask
you to consider calmly : Were the terms dictated to us by your ,
commissioners reasonable and just ? "

After further alluding to the unjust treatment which they
had received from the whites, the address continued : —

" Father, you have said that we were in your hand, and that

PRIMITIVE RED MEN. gi

by closing it you could crush us to nothing. Are you deter-
mined to crush us ? If you are, tell us so, that those of our
nation who have become your children, and have determined
to die so, may know what to do. In this case, one chief has
said he would ask you to put him out of his pain. Another,
who will not think of dying by the hand of his father or his
brother, has said he will retire to the Chataughque, eat fjf the
fatal root, and sleep with his fathers in peace.

"All the land we have been speaking of belonged to the
Six Nations. No part of it ever belonged to the king of Eng-
land, and he could not give it to you.

" Hear us once more. At Fort Stanwix we agreed to
deliver up those of our people who should do you any wrong,
and that you might try them and punish them according to
your law. We delivered up two men accordingly. But
instead of trying them according to your law, the lowest of
your people took them from your magistrate, and put them
immediately to death. It is just to punish the murderer with
death, but the Senecas will not deliver up their people to
men who disregard the treaties of their own nation."

Black Thunder, whose Indian name was Mackkatananamakee,
was one of the most celebrated warriors of the Fox Tribe
among the western Indians. An excellent speech was made
by him to the American Commissioners who had assembled
many chiefs in council at a place called The Portage, July,
1815, upon the state of their affairs. It was supposed that
the Indians meditated hostilities against the whites. One of
the American Commissioners, in opening the talk, unwisely
accused the Indians of breach of former treaties. The first
chief that answered, spoke with a tremulous voice which evi-
dently portrayed guilt, or perhaps fear. Black Thunder's
reply showed him equally indignant at the charge of the white
man and at the cowardice of the chief who had preceded him.
The speech was as follows : —

" My father, restrain your feelings, and hear calmly what I
shall say. I shall say it plainly. I shall not speak with fear
and trembling. I have never injured you, and innocence can
feel no fear. I turn to you all — red-skins and white-skins, —
where is the man who will appear as my accuser ? Father, I

92 IMPROVED ORDER OF RED MEN.

understand not clearly how things are working. I have just
been set at liberty. Am I again to be plunged into bondage ?
Frowns are all around me, but I am incapable of change.
You, perhaps, may be ignorant of what I tell you, but it is a
truth, which I call heaven and earth to witness. It is a fact
which can easily be proved, that I have been assailed in almost
every possible way that pride, fear, feeling, or interest could
touch me — that I have been pushed to the last to raise the
tomahawk against you, but all in vain. I never could be made
to feel that you were my enemy. If this be the conduct of
an enemy, I shall never be your friend. You are acquainted
with my removal above Prairie du Chien. I went and formed
a settlement and called my warriors around me. We took
counsel, and from that counsel we have never departed. We
smoked, and resolved to make common cause with the United
States. I sent you the pipe, — it resembled this, — and I sent
it by the Missouri, that the Indians of the Mississippi might
not' know what we were doing. You received it. I then told
you that your friends should be my friends, — that your enemies
should be my enemies, — and that I only awaited your signal
to make war. If this be the conduct of an enemy, I shall
never be your friend. Why do I tell you this ? Because it is
the truth, and a melancholy truth, that the good things which
men do are often buried in the ground, while their evil deeds
are stripped naked and exposed to the world. When I came
here, I came to you in friendship. I little thought I should
have to defend myself. I have no defence to make. If I were
guilty, I should have come prepared; but I have ever held you
by the hand, and I am come without excuses. If I had fought
against you, I would have told you so ; but I have nothing now
to say here in your councils, except to repeat what I said before
to my great father, the president of your nation. You heard it,
and no doubt remember it. It was simply this : My lands can
never be surrendered ; I was cheated, and basely cheated, in
the contract ; I will not surrender my country but with my
life. Again I call heaven and earth to witness, and I smoke
this pipe in evidence of my sincerity. If you are sincere, you
will receive it from me. My only desire is, that we should
smoke it together, that I should grasp your sacred hand, and

PRIMITIVE RED MEN.

I claim for myself and my tribe the protection of your country.
When this pipe touches your lips, may it operate as a blessing
upon all my tribe. May the smoke rise like a cloud and carry
away with it all the animosities which have arisen between us."

It is worthy of statement that the issue of the council was
peaceful, and in September following Black Thunder met the
Commissioners at St. Louis, and executed a treaty of peac^.

Another famous western Indian was Black Hawk. Shortly
after a long period of righting with the United States forces, he
was finally captured and delivered to the whites. The following
is said to be the speech which Black Hawk made when he sur-
rendered himself to the agent at Prairie du Chien : —

" You have taken me prisoner with all my warriors. I am
much grieved, for I expected, if I did not defeat you, to hold
out much longer and give you more trouble before I sur-
rendered. I tried hard to bring you into ambush, but your last
general understands Indian fighting. The first one was not
so wise. When I saw that I could not beat you by Indian
fighting, I determined to rush on you, and fight you face to
face. I fought hard. But your guns were well aimed. The
bullets flew like birds in the air, and whizzed by our ears like
the wind through the trees in the winter. My warriors fell
around me ; it began to look dismal. I saw my evil day at
hand. The sun rose dim on us in the morning, and at night
it sunk in a dark cloud and looked like a ball of fire. This
was the last sun that shone on Black Hawk. His heart is
dead and no longer beats quick in his bosom. He is now a
prisoner to the white men ; they will do with him as they
wish. But he can stand torture and is not afraid of death.
He is no coward. Black Hawk is an Indian.

" He has done nothing for which an Indian ought to be
ashamed. He has fought for his countrymen, the squaws and
papooses, against white men, who came, year after year, to
cheat them and take away their lands. You know the cause
of our making war. It is known to all white men. They
ought to be ashamed of it. The white men despise the Indians
and drive them from their homes. But the Indians are not
deceitful. The white men speak bad of the Indian and look
at him spitefully. But the Indian does not tell lies. Indians
do not steal.

94 IMPROVED ORDER OF RED MEN.

"An Indian who is as bad as the white men could not live
in our nation ; he would be put to death, and eat up by the
wolves. The white men are bad schoolmasters ; they carry
false looks, and deal in false actions ; they smile in the face
of the poor Indian to cheat him ; they shake them by the
hand to get their confidence, — to make them drunk, to deceive
them, and ruin their wives. We told them to let us alone and
keep away from us, but they followed on and beset our paths,
and they coiled themselves among us, like the snake. They
poisoned us by their touch. We were not safe. We lived in
danger. We were becoming, like them, hypocrites and liars,
adulterers, lazy drones, all talkers and no workers.

" We looked up to the Great Spirit. We went to our great
father. We were encouraged. His great council gave us fair
words and big promises, but we got no satisfaction. Things
were growing worse. There were no deer in the forest. The
opossum and beaver were fled ; the springs were drying up, and
our squaws and papooses without victuals to keep them from
starving. We called a great council and built a large fire.
The spirit of our fathers arose and spoke to us to avenge our
wrongs or die. We all spoke before the council-fire. It was
warm and pleasant. We set up the war-whoop and dug up the
tomahawk ; our knives were ready, and the heart of Black
Hawk swelled high in his bosom when he led his warriors to
battle. He is satisfied. He will go to the world of spirits
contented. He has done his duty. His father will meet him
there and commend him.

"Black Hawk is a true Indian and disdains to cry like a
woman. He feels for his wife, his children, and friends. But
he does not care for himself. He cares for his nation and the
Indians. They will suffer. He laments their fate. The white
men do not scalp the head, but they do worse — they poison
the heart ; it is not pure with them. His countrymen will not
be scalped, but they will, in a few years, become like the white
men, so that you can't trust them, and there must be, as in the
white settlements, nearly as many officers as men, to take care
of them and keep them in order.

" Farewell, my nation ! Black Hawk tried to save you and
avenge your wrongs. He drank the blood of some of the

PRIMITIVE RED MEN. 95

whites. He has been taken prisoner, and his plans are
stopped. He can do no more. He is near his end. His sun
is setting, and he will rise no more. Farewell to Black Hawk."

A conspicuous war-captain among the Delawares, and par-
ticularly during the period of the Revolution, was a chief of the
Wolf Tribe, whose Indian name was Hopocan, known among
the whites as Captain Pipe. He seems to have wieldedv great
influence both before and after the Revolution. At one time,
in an expedition against the Americans, Captain Pipe went
to Detroit, where he was received with respect by the
British commander, who, with his attendants, was invited to the
council house to give an account of past transactions. Captain
Pipe was seated in front of his Indians, facing the chief officer,
and held in his left hand a short stick to which was fastened a
scalp. After the usual pause, he arose and spoke as follows : —

" Father " (then he stopped a little, and, turning towards the
audience, with a countenance full of great expression, and a sar-
castic look, said, in a lower tone of voice), " I have said father,
although indeed I do not know why I am to call him so, having
never known any other father than the French, and considering
the English only as brothers. But as this name is also imposed
upon us, I shall make use of it, and say" (at the same time fixing
his eyes upon the commandment), " father, some time ago you
put a war-hatchet into my hands, saying, ' Take this weapon
and try it on the heads of my enemies, the Long-Knives, and
let me afterwards know if it was sharp and good.' Father, at
the time when you gave me this weapon, I had neither cause
nor inclination to go to war against a people who had done me
no injury, yet in obedience to you, who say you are my father,
and called me your child, I received the hatchet, well knowing
that if I did not obey, you would withhold from me the neces-
saries of life, without which I could not subsist, and which are
not elsewhere to be procured but at the house of my father.
You may perhaps think me a fool for .risking my life at your
bidding, in a cause, too, by which I have no prospect of gaining
anything ; for it is your cause and not mine. It is your concern
to fight the Long-Knives. You have raised a quarrel amongst
yourselves, and you ought yourselves to fight it out. You should
not compel your children the Indians to expose themselves to

96 IMPROVED ORDER OF RED MEN.

danger for your sakes. Father, how many lives have been lost
on your account ? Nations have suffered and been weakened !
Children have lost parents, brothers, and relatives ! Wives have
lost husbands ! It is not known how many more may perish
before your war will be at an end ! Father, I have said that you
may, perhaps, think me a fool for thus thoughtlessly rushing on
your enemy. Do not believe this, father. Think not that I
want sense to convince me that although now you pretend to
keep up a perpetual enmity to the Long-Knives, you may before
long conclude a peace with them. Father, you say you love
your children, the Indians. This you have often told them, and
indeed it is your interest to say so to them, that you may have
them at your service. But, father, who of us can believe that
you can love a people of a different color from your own better
than those who have a white skin like yourselves ? Father, pay
attention to what I am going to say. While you, father, are set-
ting me" (meaning the Indians in general) "on your enemy much
in the same manner as a hunter sets his dog on the game, while
I am in the act of rushing on that enemy of yours, with the
bloody destructive weapon you gave me, I may perchance hap-
pen to look back to the place from whence you started me, and
what shall I see ? Perhaps I may see my father shaking hands
with the Long-Knives ; yes, with these very people he now calls
his enemies. I may then see him laugh at my folly for having
obeyed his orders, and yet I am now risking my life at his com-
mand. Father, keep what I have said in remembrance. Now,
father, here is what has been done with the hatchet you gave
me." (With these words he handed the stick to the commandant,
with the scalp upon it, above mentioned.) " I have done with the
hatchet what you ordered me to do, and found it sharp. Never-
theless, I did not do all that I might have done. No, I did not.
My heart failed within me. I felt compassion for your enemy.
Innocence (helpless women and children) had no part in your
quarrels ; therefore I distinguished — I spared. I took some
live flesh, which, while I was bringing to you, I spied one of
your large canoes, on which I put it for you. In a few days you
will recover this flesh, and find that the skin is of the same color
with your own. Father, I hope you will not destroy what I have
saved. You, father, have the means of preserving that which

PRIMITIVE RED MEN, 97

with me would perish for want. The warrior is poor, and his
cabin is always empty, but your house, father, is always full."

Heckewelder highly praised this speech, concluding his en-
comium as follows : " It is but justice here to say that Pipe was
well acquainted with the noble and generous character of the
British officer to whom this speech was addressed. He is ^still
living in his own country, an honor to the British name. He
obeyed the orders of his superiors, in employing the Indians to
fight against us, but he did it with reluctance and softened as
much as was in his power the horrors of that abominable warfare.
He esteemed Captain Pipe, and, I have no doubt, was well
pleased with the humane conduct of this Indian chief, whose
sagacity in this instance is no less deserving of praise than his
eloquence."

But probably the roost noted specimen of Indian eloquence
is that of Logan, the famous Mingo chief. Jefferson, in his notes
on Virginia, published the facts alluded to in the speech of
Logan. Logan was one of the most noted chiefs in Indian story.
His name is still perpetuated among the Indians. He was a
member of the Cayuga nation of the League of the Iroquois.
For magnanimity in war and greatness of soul in peace, few, if
any, in any nation ever surpassed Logan. He took no part in
the French wars which ended in 1760 save that of peacemaker ;
was always acknowledged the friend of the white people until
the year 1774, when his entire family was brutally and treacher-
ously murdered by a party of whites under command of Captain
Michael Cresap. The massacre was all the more dastardly and
indefensible because it had no provocation. A bitter war
followed in which Logan wreaked his vengeance to the fullest
extent. A treaty of peace was finally concluded in a conference
which resulted in said treaty, when the famous speech of Logan
was made. It was not delivered in the camp of Governor Dun-
more. Although desiring peace, Logan would not meet the
whites in council, but remained in his own cabin until a messen-
ger was sent to him to know if he would indorse the proposed
treaty. He sent, in reply, the following : —

" I appeal to any white to say, if ever he entered Logan's
cabin hungry, and he gave him not meat ; if ever he came cold
and naked, and he clothed him not.

98 IMPROVED ORDER OF RED MEN.

" During the course of the last long bloody war, Logan
remained idle in his cabin, an advocate for peace. Such was my
love for the whites, that my countrymen pointed as they passed,
and said, ' Logan is the friend of white men.'

" I had even thought to have lived with you, but for the
injuries of one man. Colonel Cresap, the last spring, in cold
blood, and unprovoked, murdered all the relations of Logan ;
not even sparing my women and children.

" There runs not a drop of my blood in the veins of any living
creature. This called on me for revenge. I have sought it. I
have killed many. I have fully glutted my vengeance. For my
country I rejoice at the beams of peace. But do not harbor a
thought that mine is the joy of fear. Logan never felt fear.
He will not turn on his heel to save his life. Who is there to
mourn for Logan ? Not one ! "

The writings of a hundred years ago abound with anecdotes
illustrative of Indian character. Various phases are shown in
the following, which have been selected from a large number of
similar import.

Wit. — An Ottaway chief, known to the French by the
name of Whitejohn, was a great drunkard. Count Frontenac
asked what he thought brandy to be made of ; he replied, that
it must be made of hearts and tongues — "For," said he, "when
I have drunken plentifully of it, my heart is a thousand strong,
and I can talk, too, with astonishing freedom and rapidity."

Honor. — A chief of the Five Nations, who fought on the
side of the English in the French wars, chanced to meet in
battle his own father, who was fighting on the side of the
French. Just as he was about to deal a deadly blow upon his
head, he discovered who he was, and said to him, " You have
once given me life, and now I give it to you. Let me meet you
no more, for I have paid the debt owed you."

Recklessness. — In Connecticut River, about "200 miles from
Long Island Sound, is a narrow of five yards only, formed
by two shelving mountains of solid rock. Through this chasm
are compelled to pass all the waters which in the time of the
floods bury the northern country." It is a frightful passage of
about 400 yards in length. No boat, or, as an author expresses
it, "no living creature was ever known to pass through this

PRIMITIVE RED MEN.

narrow, except an Indian woman." This woman had under-
taken to cross the river just above, and although she had the
god Bacchus by her side, yet Neptune prevailed in spite of their
united efforts, and the canoe was hurried down the frightful
gulf. While this woman was thus hurrying to certain destruc-
tion, as she had every reason to expect, she seized upon her
bottle of rum, and did not take it from her mouth until the last
drop was quaffed. She was marvellously preserved, and was
actually picked up several miles below, floating in the canoe,
still quite drunk. When it was known what she had done, and
being asked how she dared to drink so much rum with the
prospect of certain death before her, she answered that she
knew it was too much for one time but she was unwilling that
any of it should be lost.

Justice. — A missionary, residing among a certain tribe of
Indians, was one day, after he had been preaching to them,
invited by their chief to visit his wigwam. After having been
kindly entertained, and being about to depart, the chief took
him by the hand, and said, " I have very bad squaw. She had
two little children. One she loved well, the other she hated.
In a cold night, when I was gone hunting in the woods, she
shut it out of the wigwam and it froze to death. What must
be done with her ? " The missionary replied, " She must be
hanged." "Ah!" said the chief, "go, then, and hang your
God, whom you make just like her."

Magnanimity. — A hunter, in his wanderings for game, fell
among the back settlements of Virginia, and by reason of the
inclemency of the weather, was induced to seek refuge at the
house of a planter, whom he met at his door. Admission was
refused him. Being both hungry and thirsty, he asked for a
morsel of bread and a cup of water, but was answered in every
case, " No ! you shall have nothing here. Get you gone, you
Indian dog ! " It happened, in process of time, that this same
planter lost himself in the woods, and after a fatiguing day's
travel, he came to an Indian's cabin, into which he was wel-
comed. On inquiring the way, and the distance to the white
settlements, being told by thq Indian that he could not go in
the night, and being kindly offered lodging and victuals, he
gladly refreshed and reposed himself in the Indian's cabin. In

100 IMPROVED ORDER OF RED MEN.

the morning the Indian conducted him through the wilderness,
agreeably to his promise the night before, until they came in
sight of the habitations of the whites. As he was about to take
his leave of the planter, he looked him full in the face, and asked
him if he did not know him. Horror-struck at finding himself
thus in the power of a man he had so inhumanly treated, and
dumb with shame on thinking of the manner it was requited, he
began at length to make excuses, and beg a thousand pardons,
when the Indian interrupted him, and said, "When you see poor
Indians fainting for a cup of cold water, don't say again, 'Get
you gone, you Indian dog ! ' ' He then dismissed him to return
to his friends. The author adds, " It is not difficult to say, which
of these two had the best claim to the name of Christian."

Deception. - - The captain of a vessel, having a desire to
make a present to a lady of some fine oranges which he had just
brought from "the sugar islands," gave them to an Indian in his
employ to carry to her. Lest he should not perform the office
punctually, he wrote a letter to her, to be taken along with the
present, that she might detect the bearer if he should fail to
deliver the whole of what he was entrusted with. The Indian,
during the journey, reflected how he should refresh 'himself
with the oranges and not be found out. Not having any appre-
hension of the manner of communication by writing, he con-
cluded that it was only necessary to keep his design secret from
the letter itself, supposing that would tell of him if he did not.
He therefore laid it upon the ground and rolled a large stone
upon it, and retired to some distance, where he regaled himself
with several of the oranges, and then proceeded on his journey.
On delivering the remainder and the letter to the lady, she
asked him where the rest of the oranges were ; he said he had
delivered all. She told him that the letter said there were
several more sent, to which he answered that the letter lied,
and she must not believe it. But he was soon confronted in
his falsehood, and begging forgiveness of the offence, was
pardoned.

Shrewdness. — As Governor Joseph Dudley of Massachusetts
was superintending some of his workmen, he took notice of
an able-bodied Indian, who, half-naked, would come and look
on, as a pastime, to see his men work. The governor took

PRIMITIVE RED MEN. IOI

occasion one day to ask him why he did not work and get some
clothes wherewith to cover himself. The Indian answered by
asking him why he did not work. The governor, pointing with
his finger to his head, said, " I work head work, and so have no
need to work with my hands as you should." The Indian then
said he would work if any one would employ him. The gov-
ernor said he wanted a calf killed, and that, if he would go" and
do it, he would give him a shilling. He accepted the offer, and
went immediately and killed the calf, and then went sauntering
about as before. The governor, on observing what he had done,
asked him why he did not dress the calf before he left it. The
Indian answered, " No, no, Coponoh ; that was not in the bar-
gain ; I was to have a shilling for killing him. Am he no dead,
Coponoh ? " (governor). The governor, seeing himself thus out-
witted, told him to dress it and he would give him another shilling.

This done, and in possession of two shillings, the Indian
goes directly to a grog-shop for rum. After a short stay, he
returned to the governor and told him he had given him a bad
shilling piece, and presented a brass one to be exchanged. The
governor, thinking possibly it might have been the case, gave
him another. It was not long before he returned a second
time with another brass shilling to be exchanged. The gov-
ernor was now convinced of his knavery, but not caring to
make words at the time, gave him another, and thus the fellow
got four shillings for one.

The governor determined to have the rogue corrected for his
abuse, and, meeting with him soon after, told him he must take
a letter to Boston for him and gave him half a crown for the
service. The letter was directed to the keeper of bridewell,
ordering him to give the bearer so many lashes, but mistrusting
that all was not exactly agreeable, and meeting a servant of the
governor on the road, the Indian ordered him, in the name of his
master, to carry the letter immediately, as he was in haste to
return. The consequence was, this servant got egregiously
whipped. When the governor learned what had taken place,
he felt no little chagrin at being thus twice outwitted by the
Indian.

He did not see the fellow for some time after this, but at
length, falling in with him, asked him by what means he had

102 IMPROVED ORDER OF RED MEN.

cheated and deceived him so many times. Taking the governor
again in his own play, he answered, pointing with his finger to
his head, "Head work, Coponoh, head work!" The governor
was so well pleased that he forgave the whole offence.

Equality. — An Indian chief, on being asked whether his
people were free, answered, " Why not, since I myself am free,
although their king ? "

Matrimony. — An aged Indian, who for many years had
spent much time among the white people, both in Pennsylvania
and New Jersey, one day, about the year 1770, observed that
the Indians had not only a much easier way of getting a wife
than the whites, but also a more certain way of getting a good
one. " For," said he, in broken English, " white man court —
court — may be one whole year — may be two years before he
marry ! Well — maybe then he get very good wife — but may-
be not — maybe very cross ! Well, now suppose cross ! scold
so soon as get awake in the morning ! Scold all day ! — scold
until sleep ! — all one — he must keep him ! — White people
have law forbidding throw away wife he be ever so cross —
must keep him always . Well, how does Indian do ? Indian,
when he see industrious squaw, he go to him, place his two
fore-fingers close aside each other, make two like one — then
look squaw in the face — see him smile — this is all one he say
yes ! — so he take him home — no danger he be cross ! No, no
— squaw know too well what Indian do if he cross ! throw him
away and take another ! — Squaw love to eat meat — no hus-
band — no meat. Squaw do everything to please husband, he
do everything to please squaw — live happy."

Toleration. — In the year 1791, two Creek chiefs accompa-
nied an American to England, where, as usual, they attracted
great attention, and many flocked around them as well to learn
their ideas of certain things as to behold "the savages." Being
asked their opinion of religion, or of what religion they were,
one made answer that they had no priests in their country, or
established religion, for they thought that upon a subject where
there was no possibility of people's agreeing, and as it was alto-
gether a matter of mere opinion, " it was best that every one
should paddle his canoe his own way." Here is a volume of
instruction in a short answer of a savage !

PRIMITIVE RED MEN. 103

Justice. — A white trader sold a quantity of powder to an
Indian, and imposed upon him by making him believe it was a
grain which grew like wheat, by sowing it upon the ground.
He was greatly elated by the prospect, not only of raising his
own powder, but of being able to supply others, and therefore
becoming immensely rich. Having prepared his ground wi£h
great care, he sowed his powder with the utmost exactness in
the spring. Month after month passed away, but his powder
did not even sprout, and winter came before he was satisfied
that he had been deceived. He said nothing, but some time
after, when the trader had forgotten the trick, the same Indian
succeeded in getting credit of him to a large amount. The
time set for payment having expired, he sought out the Indian
at his residence and demanded payment for his goods. The
Indian heard his demand with great complaisance, then looking
him shrewdly in the eye, said, " Me pay you when my powder
grow." This was enough. The guilty white man quickly re-
traced his steps, satisfied, we apprehend, to balance his account
with the chagrin he had received.

Preaching against Practice. — John Simon was a Sogko-
nate, who, about the year 1700, was a settled minister to that
tribe. He was a man of strong mind, generally temperate, but
sometimes remiss in the latter particular. The following anec-
dote is told as characteristic of his notions of justice. Simon,
on account of his deportment, was created justice of the peace,
and when difficulties occurred inv<ylving any of his people, he
sat with the English justice to aid in making up judgment. It
happened that Simon's squaw, with some others, had committed
some offence. Justices Almy and Simon, in making up their
minds, estimated the amount of the offence differently. 'Almy
thought each should receive eight or ten stripes, but Simon
said, "No; four or five are enough — Poor Indians are ignorant,
and it is not Christian-like to punish so hardly those who are
ignorant, as those who have knowledge." Simon's judgment
prevailed. When Mr. Almy asked John how many his wife
should receive, he said, " Double, because she had knowledge to
have done better ; " but Colonel Almy, out of regard to John's
feelings, wholly remitted his wife's punishment. John looked
very serious, and made no reply while in presence of the court,

104 IMPROVED ORDER OF RED MEN.

but on the first fit opportunity remonstrated very severely
against his judgment and said to him, " To what purpose do
we preach a religion of justice, if we do unrighteousness in
judgment ? "

Characters contrasted. — An Indian of the Kennebeck tribe,
remarkable for his good conduct, received a grant of land
from the State, and fixed himself in a new township where a
number of families were settled. Though not ill-treated, yet
the common prejudice against Indians prevented any sympathy
with him. This was shown at the death of his only child, when
none of the people came near him. Shortly afterwards he went
to some of the inhabitants and said to them, " When white
man's child die, Indian man be sorry — he help bury him.
When my child die, no one speak to me — I make his grave
alone. I can no live here." He gave up his farm, dug up the
body of his child, and carried it with him 200 miles through the
forests, to join the Canada Indians !

A Singular Stratagem to escape Torture. — Some years ago
the Shawano Indians, being obliged to move from their habi-
tations, in their way took a Muskohge warrior, known by the
name of old Scrany, prisoner. They bastinadoed him severely,
and condemned him to the fiery torture. He underwent a
great deal without showing any concern. His countenance and
behavior were as if he suffered not the least pain. He told his
persecutors, with a bold voice, that he was a warrior ; that he
had gained most of his martial reputation at the expense of the
nation, and was desirous of showing them, in the act of dying,
that he was still as much their superior as when he headed his
gallant countrymen ; that, although he had fallen into their
hands and forfeited the protection of the divine power by some
impurity or other, when carrying the holy ark of war against
his devoted enemies, yet he had so much remaining virtue as
would enable him to punish himself more exquisitely than all
their despicable, ignorant crowd possibly could, and that he
would do so, if they gave him liberty by untying him, and hand-
ing him one of tha red-hot gun-barrels out of the fire. The
proposal and his method of address appeared so exceedingly
bold and uncommon that his request was granted. Then sud-
denly seizing one end of the red-hot barrel, and brandishing it

PRIMITIVE RED MEN. 105

from side to side, he leaped down a prodigious steep and high
bank into a branch of the river, dived through it, ran over a
small island, and passed the other branch, amidst a shower of
bullets, and though numbers of his enemies were in close pur-
suit of him, he got into a bramble swamp, through which,
though naked, and in a mangled condition, he reached his own
country.

An Unparalleled Case of Suffering. — The Shawano Indians
captured a warrior of the Anantoocah nation and, put him to
the stake, according to their usual cruel solemnities. Having
unconcernedly suffered much torture, he told them with scorn
that they did not know how to punish a noted enemy, therefore
he was willing to teach them and would confirm the truth of
his assertion if they allowed him the opportunity. Accordingly,
he requested of them a pipe and some tobacco, which was given
him. As soon as he had lighted it, he sat down, naked as he
was, on the women's burning torches, that were within his
circle, and continued smoking his pipe, without the least dis-
composure. On this, a head warrior leaped up and said they
saw plain enough that he was a warrior and not afraid of dying,
nor should he have died, only that he was both spoiled by the
fire and devoted to it by their laws ; however, though he was a
very dangerous enemy, and his nation a treacherous people, it
should be seen that they paid a reward to bravery, even in one
who was marked with war streaks, at the cost of many of the
lives of their beloved kindred. And then by way of favor he,
with his friendly tomahawk, instantly put an end to all his
pains.

Their Notions of Learning of the Whites. — At the Congress
at Lancaster, in 1744, between the government of Virginia and
the Five Nations, the Indians were told that, if they would
send some of their young men to Virginia, the English would
give them an education at their college. An orator replied to
this offer as follows : " We know that you highly esteem the
kind of learning taught in those colleges, and that the mainte-
nance of our young men, while with you, would be very expensive
to you. We are convinced, therefore, that you mean to do us
good by your proposal and we thank you heartily. But you
who are wise must know that different nations have different

106 IMPROVED ORDER OF RED MEN.

conceptions of things, and you will therefore not take it amiss
if our ideas of this kind of education happen not to be same
with yours. We have had some experience of it. Several of
our young people were formerly brought up at the colleges of
the northern provinces ; they were instructed in all your sci-
ences, but when they came back to us, they were bad runners ;
ignorant of every means of living in the woods ; unable to bear
either cold or hunger ; knew nothing how to build a cabin, take
a deer, or kill an enemy; spoke our language imperfectly ; were,
therefore, neither fit for hunters, warriors, nor counsellors ; they
were totally good for nothing. We are, however, not the less
obliged by your kind offer, though we decline accepting it, and
to show our grateful sense of it, if the gentlemen of Virginia
will send us a dozen of their sons, we will take great care of
their education, instruct them in all we know, and make men
of them."

Success of a Missionary. — Those who have attempted to
Christianize the Indians complain that they are too silent,
and that their taciturnity was the greatest difficulty with which
they have to contend. Their notions of propriety upon matters
of conversation are so nice that they deem it improper in the
highest degree even to deny or contradict anything that is said,
at the time, and hence the difficulty of knowing what effect
anything has upon their minds at the time of delivery. In this
they have a proper advantage, for how often does it happen
that people would answer very differently upon a matter were
they to consider upon it but a short time ! The Indians seldom
answer a matter of importance the same day, lest, in so doing,
they should be thought to have treated it as though it was of
small consequence. We oftener repent of a hasty decision than
that we have lost time in maturing our judgment. Now for the
anecdote, which is as follows : —

A Swedish minister, having assembled the chiefs of the
Susquehannah Indians, made a sermon to them, acquainting
them with the principal historical facts on which our religion
is founded ; such as the fall of our first parents by eating an
apple ; the coming of Christ to repair the mischief ; his miracles
and sufferings, etc. When he had finished, an Indian orator
stood up to thank him. "What you have told us," said he, "is

PRIMITIVE RED MEN. 1 07

all very good. It is indeed bad to eat apples. It is better to
make them all into cider. We are very much obliged by your
kindness in coming so far to tell us those things which you have
heard from your mothers."

When the Indian had told the missionary one of the legends
of his nation, — how they had been supplied with maize or cora,,
beans, and tobacco, — he treated it with contempt, and said,
" What I delivered to you were sacred truths ; but what you
tell me is mere fable, fiction, and falsehood." The Indian felt
indignant, and replied, " My brother, it seems your friends have
not done you justice in your education ; they have not instructed
you in the rules of common civility. You see that we, who
understand and practise those rules, believe all your stories.
Why do you refuse to believe ours ? "

Curiosity. — When any of the Indians come into our towns,
our people are apt to crowd round them, gaze upon them, and
incommode them where they desire to be private. This they
esteem great rudeness and the effect of want of instructions in
the rules of civility and good manners. " We have," say they,
"as much curiosity as you, and when you come into our towns,
we wish for opportunities of looking at you ; but for this pur-
pose we hide ourselves behind bushes where you are to pass,
and never intrude ourselves into your company."

Rules of Conversation. — The business of the women is to
take exact notice of what passes, imprint it in their memories
(for they have no writing), and communicate it to their children.
They are the records of the council, and they preserve tradition
of the stipulations in treaties a hundred years back, which, when
we compare with our writings, we always find exact. He that
would speak rises. The rest observe a profound silence. When
he has finished, and sits down, they leave him five or six min-
utes to recollect, that, if he has omitted anything he intended
to say, or has anything to add, he may rise again and deliver it.
To interrupt another, even in common conversation, is reckoned
highly indecent.

Lost Confidence. — An Indian runner, arriving in a village
of his countrymen, requested the immediate attendance of its
inhabitants in council, as he wanted their answer to important
information. The people accordingly assembled, but when the

IOS IMPROVED ORDER OF RED MEN.

messenger had, with great anxiety, delivered his message and
waited for an answer, none was given, and he soon observed
that he was likely to be left alone in his place. A stranger
present asked a principal chief the meaning of this strange
proceeding, who gave this answer, " He once told us a lie."

A Serious Question. — About 1794, an officer presented a
western chief with a medal, on one side of which President
Washington was represented as armed with a sword, and on the
other an Indian seen in the act of burying the hatchet. The
chief at once saw the wrong done his countrymen, and very
wisely asked, " Why does not the President bury his sword, too ? "

Self-esteem. — A white man, meeting an Indian, accosted
him as brother. The Red Man, with a great expression of
meaning in his countenance, inquired how they came to be
brothers. The white man replied, " O, by the way of Adam,
I suppose." The Indian added, "Me thank him Great Spirit
we no nearer brothers."

A Preacher taken at his Word. — A certain clergyman had
for his text on a time, "Vow and pay unto the Lord thy vows."
An Indian happened to be present, who stepped up to the
priest as soon as he had finished, and said to him, " Now me
vow me go home with you, Mr. Minister." The priest, having
no language of evasion at command, said, " You must go then."
When he had arrived at the home of the minister, the Indian
vowed again, saying, " Now me vow me have supper." When
this was finished, he said, "Me vow me stay all night." The
priest, by this time thinking himself sufficiently taxed, replied,
'"It may be so, but I vow you shall go in the morning." The
Indian, judging from the' tone of his host that more vows would
be useless, departed in the morning.

A Case of Signal Barbarity. — It is related by Black Hawk,
in his life, that some time before the war of 1812, one of the
Indians had killed a Frenchman at Prairie du Chien. "The
British soon after took him prisoner, and said they would shoot
him next day. His family were encamped a short distance
below the mouth of the Ouisconsin. He begged permission
to go and see them that night, as he was to die the next day.
They permitted him to go, after promising to return the next
morning by sunrise. He visited his family, which consisted of

PRIMITIVE RED MEN. 109

a wife and six children. I cannot describe their meeting and
parting to be understood by the whites, as it appears that their
feelings are acted upon by certain rules laid down by their
preachers, whilst ours are governed only by the monitor within
us. He parted from his wife and children, hurried through the
prairie to the fort, and arrived in time. The soldiers were ready",*
and immediately marched out and shot him down."

Mourning Much in a Short Time. — A young widow, whose
husband had been dead about eight days, was hastening to
finish her grief, in order that she might be married to a young
warrior. She was determined, therefore, to grieve much in a
short time. To this end she tore her hair, drank spirits, and
beat her breast, to make the tears flow abundantly, by which
means, on the evening of the eighth day, she was ready again
to marry, having grieved sufficiently.

How to evade a Hard Question. -- When Mr. Gist went
over the Alleghanies, in February, 1751, on a tour of discovery
for the Ohio Company, an Indian, who spoke good English,
came to him and said that their great man, the Beaver, and
Captain Oppamyluah (two chiefs of the Delawares), desired to
know where the Indian's land lay ; for the French claimed all
the land on one side of the Ohio River, and the English on the
other. This question Mr. Gist found it hard to answer, and he
evaded it by saying that the Indians and white men were all
subjects to the same king, and all had an equal privilege of
taking up and possessing the land in conformity with the
conditions prescribed by the king.

Harmless Deception. — In a time of Indian troubles, an In-
dian visited the house of Governor Jenks of Rhode Island,
when the governor took occasion to request him, that, if any
strange Indian should come to his wigwam to let him know it,
which the Indian promised to do ; but to secure his fidelity, the
governor told him that when he should give him such informa-
tion he would give him a mug of flip. Some time after the
Indian came again. " Well, Mr. Gobenor, strange Indian come
my house last night ! " " Ah," says the governor, " and what
did he say?" " He no speak," replied the Indian. "What, no
speak at all?" added the governor. "No, he no speak at all."
" That certainly looks suspicious," said his excellency, and in-

no IMPROVED ORDER OF RED MEN.

quired if he were still there, and being told that he was,
ordered the promised mug of flip. When this was disposed
of and the Indian was about to depart, he mildly said, "Mr.
Gobenor, my squaw have child last night." And thus the gov-
ernor's alarm was suddenly changed into disappointment, and
the strange Indian into a new-born papoose.

Mammoth Bones. — The following very interesting tradition
concerning these bones among the Indians, will always be read
with interest. The animal to which they belonged they called
the big buffalo ; and on the early maps of the country of the
Ohio, we see marked, "Elephants' bones said to be found here."
They were for some time by many supposed to have been the
bones of that animal, but they are pretty generally now believed
to have belonged to a species of animal long since extinct.
They have been found in various parts of the country, but in
the greatest abundance about the salt licks or springs in Ken-
tucky and Ohio. There has never been an entire skeleton
found, although the one in Peale's Museum in Philadelphia,
was so near perfect, that, by a little ingenuity in supplying its
defects with woodwork, it passed extremely well for such.

The tradition of the Indians concerning this animal is, that
he was carnivorous, and existed as late as 1780 in the northern
parts of America. Some Delawares in the time of the Revolu-
tionary War visited the governor of Virginia on business, which
having been finished, some questions were put to them concern-
ing their country, and especially what they knew or had heard
respecting the animals whose bones had been found about the
salt licks on the Ohio River. " The chief speaker," continues
our author, Mr. Jefferson, "immediately put himself into an
attitude of oratory, and, with a pomp suited to what he con-
ceived the elevation of his subject," began and repeated as
follows : " In ancient times, a herd of these tremendous animals
came to the Big-bone Licks, and began an universal destruction
of the bear, deer, elks, buffaloes and other animals which had
been created for the use of the Indians. The great man above
looking down and seeing this was so enraged that he seized his
lightning, descended to the earth, and seated himself on a
neighboring mountain, on a rock of which his seat and the print
of his feet are still to be seen, and hurled his bolts among them

PRIMITIVE RED MEN. Ill

till the whole were slaughtered, except the big bull, who, pre-
senting his forehead to the shafts, shook them off as they fell ;
but missing one at length, it wounded him in the side ; whereon,
springing around, he bounded over the Ohio, over the Wabash,
the Illinois, and finally over the great lakes, where he is living
at this day."

Such, say the Indians, is the account handed down to them
from their ancestors, and they could furnish no other infor-
mation.

Narrative of the Captivity and Bold Exploit of Hannah
Duston. — The relation of this affair forms the XXVth article
in the Decennium Luctuosum of the Magnalia Christi Ameri-
cana, by Dr. Cotton Mather, and is one of the best written
articles from his pen. At its head is this significant sentence,
Dux Fcemina Facti.

On the 1 5th of March, 1697, a band of about twenty In-
dians came unexpectedly upon Haverhill, in Massachusetts,
and as their numbers were small, they made their attack with
the swiftness of the whirlwind, and as suddenly disappeared.
The war, of which this irruption was a part, had continued
nearly ten years, and soon afterwards it came to a close. The
house which this party of Indians had singled out as their object
of attack, belonged to one Mr. Thomas Duston, or Dunstan, in
the outskirts of the town. Mr. Duston was at work at some
distance from his house, at the time, and whether he was
alarmed for the safety of his family by the shouts of the In-
dians, or other cause, we are not informed ; but he seems to
have arrived there time enough before the arrival of the In-
dians to make some arrangements for the preservation of his
children ; but his wife, who, about a week before, had been con-
fined by a child, was unable to rise from her bed, to the dis-
traction of her agonized husband. No time was to be lost ;
Mr. Duston had only time to direct his children's flight (seven
in number), the extremes of whose ages were two and seven-
teen, and the Indians were upon them. With his gun, the
distressed father mounted his horse and rode away in the
direction of the children, whom he overtook but about forty
rods from the house. His first intention was to take up one,
if possible, and escape with it. He had no sooner overtaken

112 IMPROVED ORDER OF RED MEN.

them, than this resolution was destroyed, for to rescue either
to the exclusion of the rest, was worse than death itself to him.
He therefore faced about and met the enemy, who had closely
pursued him. Each fired upon the other and it is almost a
miracle that none of the little retreating party were hurt. The
Indians did not pursue long, from fear of raising the neighbor-
ing English before they could complete their object, and hence
the part of the family escaped to a place of safety.

We are now to enter fully into the relation of this very trag-
edy. There was living in the house of Mr. Duston, as nurse,
Mrs. Mary Neff, a widow, whose heroic conduct in sharing the
fate of her mistress, when escape was in her power, will always
be viewed with admiration. The Indians were now in the
undisturbed possession of the house, and having driven the
sick woman from her bed, compelled her to sit quietly in
the corner of the fire-place while they completed the pillage of
the house. This business being finished, it was set on fire, and
Mrs. Duston, who before considered herself unable to walk, was
at the approach of night obliged to march into the wilderness
and take her bed upon the cold ground. Mrs. Neff, too late,
attempted to escape with the infant child, but was intercepted,
the child taken from her, and its brains beaten out against a
neighboring apple tree, while its nurse was compelled to ac-
company her new and frightful masters also. The captives
amounted in all to thirteen, some of whom, as they became
unable to travel, were murdered and left exposed upon the
way. Although it was near night when they quitted Haverhill,
they travelled, as they judged, twelve miles before encamping;
"and then," says Dr. Mather, "kept up with their new masters
in a long travel of an hundred and fifty miles, more or less,
within a few days ensuing."

After journeying awhile, according to their custom, the
Indians divided their prisoners. Mrs. Duston, Mrs. Neff, and
a boy named Samuel Leonardson, who had been captivated at
Worcester, about eighteen months before, fell to the lot of an
Indian family consisting of twelve persons, — two men, three
women, and seven children. These, so far as our accounts go,
were very kind to their prisoners, but told them there was one
ceremony which they could not avoid, and to which they would,

PRIMITIVE RED MEN. 113

be subjected when they should arrive at their place of destina-
tion, which was, to run the gauntlet. The place where this was
to be performed was at an Indian village 250 miles from Haver-
hill, according to the reckoning of the Indian. In their mean-
dering course they at length arrived at an island in the mourn
of Contookook River, about six miles above Concord, in New
Hampshire. Here one of the Indian men resided. It had
been determined by the captives, before their arrival here, that
an effort should be made to free themselves from their wretched
captivity, and not only to gain their liberty, but, as we shall
presently see, something by way of remuneration from those
who held them in bondage. The heroine, Duston, had resolved
upon the first opportunity that offered any chance of success,
to kill her captors and scalp them, and to return home with
such trophies as would clearly establish her reputation for hero-
ism, as well as insure her a bounty from the public. She
therefore communicated her design to Mrs. Neff and the Eng-
lish boy, who, it would seem, readily enough agreed to it. To
the art of killing and scalping she was a stranger, and that there
should be no failure in the business, Mrs. Duston instructed the
boy, who, from his long residence with them, had become as one
of the Indians, to inquire of one of the men how it was done.
He did so, and the Indian showed him, without mistrusting the
origin of the inquiry. It was now March 31, and in the dead
of night following, this bloody tragedy was acted. When the
Indians were in the most sound sleep these three captives
arose, and softly arming themselves with the tomahawks of
their masters, allotted the number each should kill, and so truly
did they direct their blows, that but one escaped that they
designed to kill. This was a woman whom they badly wounded,
and one boy for some reason they did not wish to harm, and
accordingly he was allowed to escape unhurt. Mrs. Duston
killed her master, and Leonardson killed the man who had so
freely told him but one day before where to deal a deadly blow
and how to take off a scalp.

All was over before the dawn of day, and all things were got
ready for leaving this place of blood. All the boats but one
were scuttled, to prevent being pursued, and, with what provi-
sions and arms the Indian camp afforded, they embarked on

114 IMPROVED ORDER OF RED MEN.

board the other, and slowly and silently took the course of the
Merrimack River for their homes, where they all soon after
arrived without accident.

The whole country was astonished at the relation of the affair,
the truth of which was never for a moment doubted. The
ten scalps and the arms of the Indians were evidences not to be
questioned, and the general court gave them fifty pounds as
a reward, and numerous other gratuities were showered upon
them. Colonel Nicholson, governor of Maryland, hearing of
the transaction, sent them a generous present also.

Another phase of Indian peculiarity needs to be considered.
We have alluded to the fact that the Indian had no written
records. His history was preserved in tradition which was
handed down from generation to generation, having been orig-
inally talked into their wampum belts, and placed in charge of
the sachems or chiefs selected for that purpose, whose duty it
was to be familiar with the traditions of the past and to be able
at proper occasions and at frequent intervals to make them
known to the nation in council. Among all the Indian tribes
the custom seems to have prevailed to make certain records
which were rudely carved on rocks or drawn upon the skins of
animals which had been prepared for that purpose. These give
to us the "picture writings" of the Indians. Brother Frank A.
Bates of Lynn, Mass., who has given much time to the study
and translation of these "picture writings," furnishes valuable
information in relation to them, and to him we are indebted for
what follows : —

Man in his primal stage had no thought beyond the present
means of sustaining existence, and his advance toward civiliza-
tion was recorded by the improvements in his implements of
daily use. The first evidence of this advance is shown in an
effort towards the artistic, in an endeavor to decorate these
implements with a more or less crude portrayal of material
objects. When he has reached that stage in which he attempts
to convey his thoughts and wishes to others, he does so either
by pantomimic gesture or an attempt at speaking, and a spoken
language is at first but an attempt to imitate sounds which he
hears and which are expressive of the thought which he desires
to disclose. Soon he finds the necessity of leaving this expres-

PRIMITIVE RED MEN.

115

sion in such form that it may be understood when he is not
present ; or, in his attempt to personally convey the thought, he
makes an image of the object which he would describe and sees
the value of this method, and his first attempts are likewise
portraitures of material objects. This may be called the first
stage of Pictography, as, for instance, the name ca-Jiawk (Dela-
ware for goose) would be an imitation of the sound emitted by
the bird and is expressed by a figure of the bird (Fig i), and we
see that a slight change in a figure makes another expression
of a kindred thought, as Fig. 2, a man, is by an extension of
the body lines made to represent a woman (Fig. 3), a fact ap-
parent to all.

The sky (Fig. 4) is a curve drawn above, which is the way it
appears to his untutored mind, and rain Would be drops falling

from the sky (Fig. 5). For whatever purpose this may be ex-
tended does not now concern us.

The second stage would be reached when the man advanced in
intelligence and became more versed in the use of these figures.
Then he would commence to use these signs as symbols of some
quality or characteristic, as, the deer would be emblematical of
speed, and might be taken as the name-totem of a swift runner.*

Or a winged man would be an expression of a deity, as the
ability to fly nearer the sun, the source of light and heat, hence
divine, would be esteemed as a divine attribute.

There would be a still further advance when the
imagination would be brought in play, as in the Ojib-
way figure of the Great Spirit (Fig. 6) which signifies
everywhere. ^

* (NOTE. — An Indian child is first named from whatever incident first
attracts the attention of the parent, after its birth. This name may stick
throughout, or it may be changed when he has earned a name, as a reward for
some deed of valor.)

Il6 IMPROVED ORDER OF RED MEN.

The flaunting streamers used by the more intelligent, who
became the medicine men, to hold the admiration and hence
the respect of the masses, would soon become a signification of

" Medicine," something uncanny,
hence to be worshipped (Fig. 7),
~- and a serpent, debased by his con-
tact with the soil and deified by
reason of his venomous properties,
_ would be a fitting emblem, when

•• joined to the above, of "Bad Medi-

cine " (Fig. 8).

The " Medicine Lodge " would have its interior screened from
the vulgar gaze by curtains, and soon would be signified as in
Fig. 9.

Probably many of the old carvings were idle scrawls, and
others commemorative of important events, as a time of famine
or of plenty, matters which touched deeply to the heart of the
simple son of the forest.

Plenty, or Sight, would be a dispensation of the good spirits,
and Famine, Sickness, or Darkness the result of the machina-

tions of the Evil Spirit or great serpent, whose fabulous poisonous
breath parched the face of the earth, or by the great alligator, a
symbol for a cold, dark desolation.

Indians were very ideal and superstitious, and attributed many
commonplace events to the powers of the good or evil spirits.

Other pictures would be signboards of the road to trails,
camps, or springs, or warnings for the benefit of travellers, as in
Fig. 10, which was drawn at the entrance of a rocky trail in
Canon de Chilly, New Mexico. It signifies " Dangerous Pass-
ing" (a goat can go up, but a horse and rider would fall). If

PRIMITIVE RED MEN.

117

these figures at the right are a portion of the inscription, we
might read, " A chief, of the totem of the Beaver was killed
here," death being shown by the reversal of the name-totem.
Others, again, would be records of deeds of great chiefs, or
redoubtable warriors, engraved at their graves or near the sce«e
of the combat. As the famous Dighton Rock is an Algonquin
pictograph symbolic of some great event.

Most of these pictures, although crude, are correct in posture,
and a knowledge of the sign language would explain many
drawings.

Fig. 1 1 is emblematic of war, for his scalp-lock is in position
and he holds the bow and arrow to dare any one to come and
take it.

A line drawn from an object indicates an action, as Fig. 12 is
indicative of sight. Fig. 13 shows the scalp, and the number of

lines indicates the number that the owner bears. Sometimes,
when robes or other articles were used as a ground for the record,
the color was indicative of the spirit of the drawing, and some
of the paint on the faces would be expressive to him who under-
stood.

Black is War, or Mourning. White is Peace, or Medicine.
Red is also indicative of war, or passion, and is much affected
by the young bucks. But these matters change in different
tribes.

Some tribes keep a calendar of notable events, as is shown by
Fig. 14 from the Dakota Calendar, which translated reads, " In
this year the Uncpapas (a Sioux tribe) killed two Rees." The
murderer is black, and the bow above shows the means of death.
This, of course, is only an aid to the memory of the Medicine

Il8 IMPROVED ORDER OF RED MEN.

Men and Chiefs. And so this might be carried out to an infinite
end, as a vocabulary would be made.

Even at this late date, these pictures are used by the Indians,
and indeed there are but few who can either read or write their
own language in the sense in which civilized nations use the term.

As a further example of Indian picture writing, and in addition
to the above account by Brother Bates, we give copies of totems
recorded by the Indians on rocks and trees, as reproduced by
Catlin in his description of the northwestern Indians written
in 1832. It will be remembered that each of these totems repre-
sented the symbolic design of the tribe to which the Indian be-
longed who carved it. These totems were very plentiful around
the red pipe-stone quarry, from which was obtained the material
for the manufacture of their pipes., These totems were also
found in the picture writings upon the robes worn by their
leading chiefs. The robe was elegantly made, and the wearer
literally carried upon his back, so that all could see, the history
of his life and the brave deeds which he had accomplished.

Among the fascinating stories by J. Fenimore Cooper, not
the least is that entitled " Last of the Mohicans," and in this is
given an incident which illustrated the preserving power of the
"totem" of the Indian among the people of his own tribe, the
universal hospitality of the Indian race, and a vivid reference to
Tamina, the great Indian chief selected as the patron saint of
America by the Sons of Liberty, as elsewhere related fully in this
history. The story runs as follows : The Huron chief, Cun-
ning Fox, made a visit to a tribe of the Delawares to demand
the return of captives who had escaped from the Hurons, and
had been conveyed to the Delaware tribe. The Huron made
his appearance, and when in full view of the Delawares he
stopped, and made a gesture of amity by throwing his arm
upward towards heaven, and then letting it fall impressively on
his breast. He was encouraged to approach by similar indica-
tions of friendship. The Huron was welcomed by a chief of the
Delawares, and after exchanging friendly salutations, the Dela-
ware invited his guest to enter his lodge and share his morning
meal. The invitation was accepted, and preparations were made
for a council, all understanding that some important business
must have brought the Huron to the Delawares. Demand was

PRIMITIVE RED MEN.

119

Totems of the North American Indians.

120 IMPROVED ORDER OF RED MEN.

made for the return of the captives, one of whom was a white
woman loved by the Huron. The preliminary council was short,
and the demand of the Huron was so extraordinary, that a solemn
and formal assemblage was immediately called to make the final
decision. Then the story thus proceeds : —

" It might have been half an hour before each individual,
including even the women and children, was in his place. The
delay had been created by the grave preparations that were
deemed necessary to so solemn and unusual a conference. But
when the sun was seen climbing above the tops of that moun-
tain, against whose bosom the Delawares had constructed their
encampment, most were seated ; and as his bright rays darted
from behind the outline of trees that fringed the eminence, they
fell upon as grave, as attentive, and as deeply interested a mul-
titude, as was probably ever before lighted by his morning beams.
Its number somewhat exceeded a thousand souls.

" In a collection of so serious savages, there is never to be
found any impatient aspirant after premature distinction, stand-
ing ready to move his auditors to some hasty and perhaps inju-
dicious discussion, in order that his own reputation may be the
gainer. An act of so much precipitancy and presumption would
seal the downfall of precocious intellect forever. It rested solely
with the oldest and most experienced of the men to lay the sub-
ject of the conference before the people. Until such a one chose
to make some movement, no deeds in arms, no natural gifts, nor
any renown as an orator, would have justified the slightest inter-
ruption. On the present occasion, the aged warrior whose priv-
ilege it was to speak, was silent, seemingly oppressed with the
magnitude of his subject. The delay had already continued
beyond the usual deliberative pause that always precedes such
a conference ; but no sign of impatience or surprise escaped
even the youngest boy. Occasionally, an eye was raised from
the earth, where the looks of most were riveted, and strayed
toward a particular lodge, that was, however, in no manner
distinguished from those around it, except in the peculiar care
that had been taken to protect it against the assaults of the
weather.

" At length, one of those low murmurs, that are so apt to
disturb a multitude, was heard, and the whole nation arose to

PRIMITIVE RED MEN. 121

their feet by a common impulse. At that the door of the lodge
in question opened, and three men issuing from it, slowly ap-
proached the place of consultation. They were all aged, even
beyond that period to which the oldest present had reached ; but
one in the centre, who leaned on his companion for support, had
numbered an amount of years to which the human race is seldom
permitted to attain. His frame, which had once been tall and
erect, like the cedar, was now bending under the pressure of
more than a century. The elastic, light step of an Indian was
gone, and in its place he was compelled to toil his tardy way
over the ground, inch by inch. His dark, wrinkled countenance
was in singular and wild contrast with the long, white locks on
his shoulders, in such thickness as to announce that generations
had probably passed away since they had last been shorn.

"The1 dress of this patriarch — for such, considering his vast
age, in conjunction with his affinity and influence with his people,
he might very properly be termed — was rich and imposing,
though strictly after the simple fashion of the tribe. His robe
was of the finest skins, which had been deprived of their fur, in
order to admit of a hieroglyphical representation of various
deeds in arms done in former ages. His bosom was loaded
with medals, some in massive silver, and one or two even in
gold, the gifts of various Christian potentates, during the long
period of his life. He also wore armlets and cinctures above
the ankles, of the latter precious metal. His head, on the whole
of which the hair had been permitted to grow, the pursuits of
war having so long been abandoned, was encircled by a sort of
plated diadem, which, in its turn, bore lesser and more glitter-
ing ornaments, that sparkled amid the glossy hues of three
drooping ostrich-feathers, dyed a deep black, in touching con-
trast to the color of his snow-white locks. His tomahawk was
nearly hid in silver, and the handle of his knife shone like a horn
of solid gold.

" So soon as the first hum of emotion and pleasure, which the
sudden appearance of this venerable individual created, had a
little subsided, the name of ' Tamenund ' was whispered from
mouth to mouth. Magua had often heard the fame of this wise
and just Delaware; a reputation that even proceeded so far as
to bestow on him the rare gift of holding secret communion

122 IMPROVED ORDER OF RED MEN.

with the Great Spirit, and which had since transmitted his
name, with some slight alteration, to the white usurpers of his
ancient territory, as the imaginary tutelar saint of a vast
empire. The Huron chief, therefore, stepped eagerly out a
little from the throng, to a spot whence he might catch a nearer
glimpse of the features of the man whose decision was likely to
produce so deep an influence on his own fortunes.

" The eyes of the old man were closed, as though the organs
were wearied with having so long witnessed the selfish workings
of the human passions. The color of his skin differed from that
of most around him, being richer and darker, the latter hue
having been produced by certain delicate and mazy lines of
complicated and yet beautiful figures which had been traced
over most of his person by the operation of tattooing. Not-
withstanding the position of the Huron, he passed the observant
and silent Magua without notice, and leaning on his two vener-
able supporters proceeded to the high place of the multitude,
where he seated himself in the centre of the nation, with the
dignity of a monarch and the air of a father.

"Nothing could surpass the reverence and affection with
which this unexpected visit, from one who belonged rather to
another world than this, was received by his people. After a
suitable and decent pause, the principal chiefs arose, and,
approaching the patriarch, they placed his hands reverently on
their heads, seeming to entreat a blessing. The younger men
were content with touching his robe, or even drawing nigh his
person, in order to breathe in the atmosphere of one so aged, so
just, and so valiant. None but the most distinguished among
the youthful warriors even presumed so far as to perform the
latter ceremony ; the great mass of the multitude deeming it a
sufficient happiness to look upon a form so deeply venerated,
and so well beloved. When these acts of affection and respect
were performed, the chiefs drew back again to their several
places, and silence reigned in the whole encampment.

"After a short delay, a few of the young men, to whom
instructions had been whispered by one of the aged attendants
of Tamenund, arose, left the crowd, and entered the lodge which
has already been noted as the object of so much attention
throughout the morning. In a few minutes they reappeared,

PRIMITIVE RED MEN.

123

escorting the individuals who had caused all these solemn prep-
arations toward the seat of judgment. The crowd opened in a
lane ; and when the party had re-entered, it closed again, forming
a large and dense belt of human bodies, arranged in an open
circle."

The council having been formed and everything being ready,
the Huron made his address concluding with the demand for
the return of his prisoners. It was decided that the white
woman was the captive of the Huron. The aged chief, with
exact, justice, gave the verdict, "Justice is the law of the Great
Manitto. My children give the stranger food. — Then Huron
take thine own and depart."

The captive girl made an appeal to the aged chief without
success. She then called attention to the fact that another
prisoner was in the hands of the Delawares and asks that he be
heard. Uncas, the chief referred to, was then brought forth,
and when before him, the aged chief demanded, " With what
tongue does the prisoner speak to the Manitto." Uncas replied,
"Like his fathers with the tongue of the Delaware." Then
followed a dialogue between Uncas and the patriarch, which
was ended by the decision of the chief that Uncas should be
given over to the torture. The novelist describes the rest of
the remarkable scene in the following vivid language : —

" Not a limb was moved, nor was a breath drawn louder and
longer than common, until the closing syllable of this final decree
had passed the lips of Tamenund. Then a cry of vengeance
burst at once, as it might be, from the united lips of the nation ;
a frightful augury of their ruthless intentions. In the midst of
these prolonged and savage yells, a chief proclaimed, in a high
voice, that the captive was condemned to endure the dreadful
trial of torture by fire. The circle broke its order, and screams
of delight mingled with the bustle and tumult of preparation.
Hey ward struggled madly with his captors ; the anxious eyes
of Hawk-eye began to look around him, with an expression of
peculiar earnestness ; and Cora again threw herself at the feet
of the patriarch, once more a suppliant for mercy.

" Throughout the whole of these trying moments, Uncas had
alone preserved his serenity. He looked upon the preparations
with a steady eye, and when the tormentors came to seize him,

124 IMPROVED ORDER OF RED MEN.

he met them with a firm and upright attitude. One among
them, if possible, more fierce and savage than his fellows, seized
the hunting-shirt of the young warrior, and at a single effort
tore it from his body. Then, with a yell of frantic pleasure, he
leaped toward his unresisting victim, and prepared to lead him
to the stake. But, at that moment, when he 'appeared most a
stranger to the feelings of humanity, the purpose of the savage
was arrested as suddenly as if a supernatural agency had inter-
posed in the behalf of Uncas. The eyeballs of the Delaware
seemed to start from their sockets ; his mouth opened, and his
whole form became frozen in an attitude of amazement. Rais-
ing his hand with a slow and regulated motion, he pointed with
a finger to the bosom of the captive. His companions crowded
about him in wonder, and every eye was, like his own, fastened
intently on the figure of a small tortoise, beautifully tattooed on
the breast of the prisoner, in a bright blue tint.

" For a single instant Uncas enjoyed his triumph, smiling
calmly on the scene. Then, motioning the crowd away with a
high and haughty sweep of his arm, he advanced in front of the
nation with the. air of a king, and spoke in a voice louder than
the murmur of admiration that ran through the multitude.

" ' Men of the Lenni Lenape,' he said, ' my race upholds the
earth ! Your feeble tribe stands on my shell ! What fire that
a Delaware can light would burn the child of my fathers,' he
added, pointing proudly to the simple blazonry on his skin ;
' the blood that came from such a stock would smoulder your
flames ! My race is the grandfather of nations ! '

" ' Who art thou ? ' demanded Tamenund, rising at the start-
ling tones he heard, more than at any meaning conveyed by the
language of the prisoner.

" ' Uncas, the son of Chingachgook,' answered the captive
modestly, turning from the nation, and bending his head in
reverence to the other's character and years ; ' a son of the
great Unamis (Turtle).' '

Then followed the triumph of Uncas. All the captives with
the exception of the white girl, were released, and such was the
justice of the Indian race, the claim of the Huron for her return
was recognized, and he was allowed to depart with his captive.
He departed with tauntings which were received in silence by

PRIMITIVE RED MEN. 125

the Delawares. As long as their enemy and his victim con-
tinued in sight, the multitude remained motionless ; but the in-
stant he departed, a fierce and powerful passion seized them.
The Huron had been informed that after a limited time the
Delawares would be upon his trail, and within the next hour
the preparation for the engagement upon the war-path went
busily on.

In connection with what has been given in another part of
this history, of the manner of enlistment for the war-path, the
description of the scene which followed is worthy of reproduc-
tion, told as it is in language at once fascinating and literally
correct in its description of this ancient custom of the Aborig-
ines. The description is as follows : —

" A young warrior at length issued from the lodge of Uncas,
and moving deliberately, with a sort of grave march, toward a
dwarf 'pine that grew in the crevices of the rocky terrace, he
tore the bark from its body, and then returned whence he came
without speaking. He was soon followed by another, who
stripped the sapling of its branches, leaving it a naked and
blazed trunk. A third colored the post with stripes of a dark
red paint ; all which indications of a hostile design in the lead-
ers of the nation were received by the men without in a gloomy
and ominous silence. Finally, the Mohican himself reappeared,
divested of all his attire except his girdle and leggings, and
with one-half of his fine features hid under a cloud of threaten-
ing black.

" Uncas moved with a slow and dignified tread toward the
post, which he immediately commenced encircling with a meas-
ured step, not unlike an ancient dance, raising his voice at the
same time, in the wild and irregular chant of his war-song.
The notes were in the extremes of human sounds, being some-
times melancholy and exquisitely plaintive, even rivalling the
melody of birds — and then by sudden and startling transitions,
causing the auditors to tremble by their depth and energy. The
words were few and often repeated, proceeding gradually from
a sort of invocation, or hymn to the Deity, to an intimation of
the warrior's object, and terminating as they commenced, with
an acknowledgment of his own dependence on the Great Spirit.
If it were possible to translate the comprehensive and melodi-

126 IMPROVED ORDER OF RED MEN.

ous language in which he spoke, the ode might read something
like the following : —

'"Manitto! Manitto! Manitto!

Thou art great, thou art good, thou art wise ;
Manitto! Manitto!
Thou art just.

" ' In the heavens, in the clouds, oh! I see
Many spots — many dark, many red ;
In the heavens, oh! I see
Many clouds.

" ' In the woods, in the air, oh! I hear
The whoop, the long yell, and the cry ;
In the woods, oh! I hear
The loud whoop!

"'Manitto! Manitto! Manitto!

I am weak — thou art strong ; I am slow —
Manitto! Manitto!
Give me aid.'

" At the end of what might be called each verse he made a
pause, by raising a note louder and longer than common, that
was peculiarly suited to the sentiment just expressed. The
first close was solemn, and intended to convey the idea of ven-
eration ; the second, descriptive, bordering on the alarming ;
and the third was the well-known war-whoop, which burst from
the lips of the young warrior, like a combination of all the
frightful sounds of battle. The last was like the first, humble
and imploring. Three times did he repeat this song, and as
often did he encircle the post in his dance.

" At the close of the first turn, a grave and high-esteemed
chief of the Lenape followed his example, singing words of his
own, however, to music of a similar character. Warrior after
warrior enlisted in the dance, until all of any renown and au-
thority were numbered in its mazes. The spectacle now became
wildly terrific, the fierce-looking and menacing visages of the
chiefs receiving additional power from the appalling strains in
which they mingled their gutteral tones. Just then Uncas
struck his tomahawk deep into the 'post, and raised his voice in
a shout, which might be termed his own battle-cry. The act

PRIMITIVE RED MEN. 127

announced that he had assumed the chief authority in the in-
tended expedition.

" It was a signal that awakened all the slumbering passions
of the nation. A hundred youths who had hitherto been re-
strained by the diffidence of their years, rushed in a frantic
body on the fancied emblem of their enemy, and severed it
asunder, splinter by splinter, until nothing remained of the
trunk but its roots in the earth. During this moment of
tumult, the most ruthless deeds of war were performed on the
fragments of the tree, with as much apparent ferocity as if they
were the living victims of their cruelty.

" Some were scalped ; some received the keen and trembling
axe ; and others suffered by thrusts from the fatal knife. In
short, the manifestations of zeal and fierce delight were so great
and unequivocal, that the expedition was declared to be a war
of the nation.

"The instant Uncas had struck the blow he moved out of
the circle and cast his eyes up to the sun, which was just gain-
ing the point, when the truce with Magua was to end. The
fact was soon announced by a significant gesture, accompanied
by a corresponding cry ; and the whole of the excited multitude
abandoned their mimic warfare with shrill yells of pleasure, to
prepare for the more hazardous experiment of the reality.

" The whole face of the encampment was instantly changed.
The warriors, who were already armed and painted, became as
still as if they were incapable of any uncommon burst of emo-
tion. On the other hand, the women broke out of the lodges
with the songs of joy and those of lamentation so strangely
mingled, that it might have been difficult to have said which
passion predominated. None, however, were idle. Some bore
their choicest articles, others their young, and some their aged
and infirm, into the forest, which spread itself like a verdant
carpet of bright green against the side of the mountain.
Thither Tamenund also retired with calm composure, after a
short and touching interview with Uncas ; from whom the sage
separated with the reluctance that a parent would quit a long-
lost and just-recovered child."

Probably the most remarkable specimen of this picture writ-
ing and also of the elegant dress worn by these Indians, is

128 IMPROVED ORDER OF RED MEN.

given in Catlin's description of the costume of Mah-to-toh-pa, a
Mandan chief. The description is as follows : —

"The skirt was made of two skins of the mountain, sheep,
beautifully dressed and sewed together by seams which rested
upon the arms ; one skin hanging in front upon the breast, and
the other falling down upon the back, the head being passed
between them and they falling over and resting upon the shoul-
ders. Across each shoulder and somewhat in the form of an
epaulette was a beautiful band, and down each arm from the
neck to the hand was a similar one of two inches in width (and
crossing each other at right angles on the shoulder), beautifully
embroidered with porcupine quills worked on the dress and
covering the seams. To the lower edge of these bands the
whole way, at intervals of half an inch were attached long locks
of black hair, which he had taken with his own hand from the
heads of his enemies whom he had slain in battle, and which he
thus wore as a trophy and also as an ornament to his dress.
The front and back of the skirt were curiously garnished in
several parts with porcupine quills and paintings of the battles
he had fought, and also with representations of the victims that
had fallen by his hand. The bottom of the dress was bound
or hemmed with ermine skins, and tassels of ermines' tails were
suspended from the arms and the shoulders.

" The leggings, which were made of deer-skins, beautifully
dressed and fitting tight to the leg, extended from the feet to
the hips, and were fastened to a belt which was passed around
the waist. These, like the skirt, had a similar band, worked
with porcupine quills of the richest dyes, passing down the seam
on the outer part of the leg, and fringed also the whole length
of the leg with the scalp-locks taken from his enemies' heads.

" The moccasons were of buckskin, and covered in almost
every part with the beautiful embroidery of porcupines' quills.

" The head-dress, which was superb and truly magnificent,
consisted of a crest of war-eagles' quills, gracefully falling back
from the forehead over the back part of the head, and extending
quite down to the feet, set the whole way in a profusion of
ermine, and surmounted on the top of the head with the horns
of the buffalo, shaved thin and highly polished.

"The necklace was made of 50 huge claws or nails of the griz-

PRIMITIVE RED MEN. 129

zly bear, ingeniously arranged on the skin of an otter, and worn
like the scalp-locks, as a trophy, and as an evidence unquestion-
able that he had contended with and overcome that desperate
enemy in open combat.

" His shield was made of the hide of the buffalo's neck, and
hardened with the glue that was taken from its hoofs ; its boss
was the skin of a pole- cat, and its edges were fringed with rows
of eagles' quills and hoofs of the antelope.

" His bow was of bone, and as white and beautiful as ivory ;
over its back was laid, and firmly attached to it, a coating of
deers' sinews, which gave it its elasticity, and, of course, death
to all that stood inimically before it. Its string was three-
stranded and twisted of sinews, which many a time had twanged
and sent the whizzing death to animal and to human victims.

" The quiver was made of a panther's skin, and hung upon his
back, charged with its deadly arrows ; some were poisoned and
some were not ; they were feathered with hawks' and eagles'
quills ; some were clean and innocent and pure, and others
were stained all over with animal and human blood that was
dried upon them. Their blades or points were of flints, and
some of steel ; and altogether were a deadly magazine.

" The lance or spear was held in his left hand ; its blade was
two-edged and of polished steel, and the blood of several human
victims was seen dried upon it, one over the other ; its shaft
was of the toughest ash, and ornamented at intervals with tufts
of war-eagles' quills.

" His tobacco-sack was made of the skin of an otter, and
tastefully garnished with quills of the porcupine ; in it was
carried his k'nick-k'neck (the bark of the red willow, which is
smoked as a substance for tobacco) ; it contained also his flint
and steel, and spunk for lighting.

" His pipe which was ingeniously carved out of the red stea-
tite (or pipe-stone), the stem of which was three feet long and
two inches wide, made from the stalk of the young ash ; about
half its length was wound with delicate braids of the porcu-
pine's quills, so ingeniously wrought as to represent figures of
men and animals upon it. It was also ornamented with the
skins and beaks of woodpeckers' heads, and the hair of the white
buffalo's tail. The lower half of the stem was painted red, and

1 3o

IMPROVED ORDER OF RED MEN.

©^P83"^ - ~-?>j

"*^SBi

jju-*-;-.^

-^f

Robe of Mah-to-toh-pa, a Mandan Chief.

PRIMITIVE RED MEN. 131

on its edges it bore the notches he had recorded for the snows
(or years) of his life.

" His robe was made of the skin of a young buffalo bull, with
the fur on one side, and the other finely and delicately dressed,
with all the battles of his life emblazoned on it by his own hand.

"His belt, which was of a substantial piece of buckskin; was
firmly girded around his waist, and in it were worn his tomahawk
and scalping-knife.

"His medicine-bag was the skin of a beaver, curiously orna-
mented with hawks' bills and ermine. It was held in his right
hand, and his Po-ko-mo-kon (or war-club), which was made of a
round stone, tied up in a piece of rawhide, and attached to the
end of a stick, somewhat in the form of a sling, was laid with
others of his weapons at his feet."

The robe of Mah-to-toh-pa was really a record of the battles
of his life, and besides being a remarkable specimen of Indian
picture writing, is worthy of more extended mention as typical
of the records preserved by Indian chiefs of the deeds in which
they had been prominent personally. The interpretation of the
various incidents recorded on the robe is given as follows : —

" i. Mah-to-toh-pa kills a Sioux chief. The three heads repre-
sent the three Riccarees, whom the Sioux chief had previously
killed. The Sioux chief is seen with war-paint, black on his
face. Mah-to-toh-pa is seen with the scalp of the Sioux on one
hand, and his knife in the other, with his bow and quiver lying
behind him.

"2. A Shienne chief, who sent word to Mah-to-toh-pa that he
wished to fight him, was killed by Mah-to-toh-pa with a lance, in
presence of a large party of Mandans and Shiennes. Mah-to-
toh-pa is here known by his lance with eagles' quills on it.

" 3. A Shienne killed by Mah-to-toh-pa after Mah-to-toh-pa
had been left by his party badly wounded and bleeding ; the
twenty-five or thirty foot-tracks around, represent the number of
Shiennes who were present when the battle took place ; and
the bullets from their guns represented as flying all around the
head of Mah-to-toh-pa.

" 4. Shienne chief with war-eagle head-dress, and a beautiful
shield ornamented with eagles' quills killed by Mah-to-toh-pa.
In this battle the wife of the Shienne rushed forward in a des-

132 IMPROVED ORDER OF RED MEN.

perate manner to his assistance, but arriving too late, fell a
victim. In this battle Mah-to-toh-pa obtained two scalps.

" 5. Mah-to-toh-pa, with a party of Riccarees, fired at by a
party of Sioux ; the Riccarees fled — Mah-to-toh-pa dismounted
and drove his horse back, facing the enemy alone, and killing one
of them. Mah-to-toh-pa is here represented with a beautiful head-
dress of war-eagles' quills, and one on his horse's head of equal
beauty ; his shield is on his arm, and the party of Sioux is rep-
resented in front of him by the number of horse-tracks.

"6. The brother of Mah-to-toh-pa killed by a Riccaree, who shot
him with an arrow, and then running a lance through his body,
left it there. Mah-to-toh-pa was the first to firrd his brother's
body with the lance in it ; he drew the lance from the body, kept
it four years with the blood dried on its blade, and then, according
to his oath, killed the same Riccaree with the same lance ; the
dead body of his brother is here seen with the arrow and lance
remaining in it, and the tracks of the Riccaree's horses in front.

" The following was, perhaps, one of the most extraordinary
exploits of this remarkable man's life, and is well attested by
Mr. Kipp and several white men, who were living in the
Mandan village at the time of its occurrence. In a skirmish
near the Mandan village, when they were set upon by their
enemies, the Riccarees, the brother of Mah-to-toh-pa was miss-
ing for several days, when Mah-to-toh-pa found the body shock-
ingly mangled, and a handsome spear left piercing the body
through the heart. The spear was by him brought into the
Mandan village, where it was recognized by many as a famous
weapon belonging to a noted brave of the Riccarees, by the
name of Won-ga-tap. This spear was brandished through the
Mandan village by Mah-to-toh-pa (vyith the. blood of his brother
dried on its blade), crying most piteously, and swearing that he
would some day revenge the death of his brother with the same
weapon.

" It is almost an incredible fact, that he kept this spear with
great care in his wigwam for the space of four years, in the fruit-
less expectation of an opportunity to use it upon the breast of its
owner ; when his indignant soul, impatient of further delay, burst
forth in the most uncontrollable frenzy and fury, he again
•brandished it through the village, and said, that the blood of his

PRIMITIVE RED MEN. 133

brother's heart which was seen on its blade was yet fresh and
called loudly for revenge. 'Let every Mandan ' (said he) 'be
silent, and let no one sound the name of Mah-to-toh-pa — let no
one ask for him, nor where he has gone, until you hear him
sound the war-cry in front of the village, when he will enter it
and show you the blood of VVon-ga-tap. The blade of this lance
shall drink the heart's blood of Won-ga-tap, or Mah-to-toh-pa
mingles his shadow with that of his brother.'

"With this he sallied forth from the village, and over the
plains, with the lance in his hand ; his direction was towards
the Riccaree village, and all eyes were upon him, though hone
dared to speak till he disappeared over the distant grassy bluff.
He travelled the distance of two hundred miles entirely alone,
with a little parched corn in his pouch, making his marches by
night, and laying secreted by days, until he reached the Riccaree
village, where (being acquainted with its shapes and its habits,
and knowing the position of the wigwam of his doomed enemy)
he loitered about in disguise, mingling himself in the obscure
throng ;• and at last, silently and alone, observed through the
rents of the wigwam, the last motions and movements of his
victim as he retired to bed with his wife ; he saw him light his
last pipe, and smoke it 'to its end' — he saw the last whiff
and saw the last curl of blue smoke that faintly steeped from its
bowl — he saw the village awhile in darkness and silence, and
the embers that were covered in the middle of the wigwam gone
nearly out, and the last flickering light which had been gently
playing over them, when he walked softly but not slyly, into the
wigwam and seated himself by the fire, over which was hanging
a large pot with a quantity of cooked meat remaining in it, and
by the side of the fire, the pipe and tobacco-pouch which had
just been used; and knowing that the twilight of the wigwam
was not sufficient to disclose the features of his face to his
enemy, he very deliberately turned to the pot and completely
satiated the desperate appetite, which he had got in a journey of
six or seven days with little or nothing to eat ; and then as delib-
erately charged and lighted the pipe, and sent (no doubt in every
whiff that he drew through its stem) a prayer to the Great Spirit
for a moment longer for the consummation of his design. Whilst
eating and drinking, the wife of his victim, while lying in bed,

134 IMPROVED ORDER OF RED MEN.

several times inquired of her husband, what man it was who was
eating in their lodge ? to which, he as many times replied, ' it's
no matter; let him eat, for he is probably hungry.'

" Mah-to-toh-pa knew full well that his appearance would
cause no other reply than this, from the dignitary of the nation,
for, from an invariable custom amongst these Northern Indians,
any one who is hungry is allowed to walk into any man's lodge
and eat. Whilst smoking his last gentle and tremulous whiffs
on the pipe, Mah-to-toh-pa (leaning back, and turning gradually
on his side, to get a better view of the position of his enemy,
and to see a little more distinctly the shapes of things) stirred
the embers with his toes (readers, every word of this was from
his own lips, and every attitude and gesture acted out with his
own limbs), until he saw his way was clear ; at which moment,
with his lance in his hands, he rose and drove it through the
body of his enemy, and snatching the scalp from his head, he
darted from the lodge, and quick as lightning, with the lance in
one hand and the scalp in the other, made his way to the prairie.
The village was in an uproar, but he was off, and no one knew
the enemy who had struck the blow. Mah-to-toh-pa ran all
night, and lay close during the days, thanking the Great Spirit
for strengthening his heart and his arm for this noble revenge,
and prayed fervently for a continuance of his aid and protection
till he should get back to his own village. His prayers were
heard, and on the sixth morning, at sunrise, Mah-to-toh-pa
descended the bluffs, and entered the village amidst deafening
shouts of applause, while he brandished and showed to his
people the blade of his lance, with the blood of his victim dried
upon it, over that of his brother, and the scalp of Won-ga-tap
suspended from its handle.

" 7. Riccaree killed by Mah-to-toh-pa in revenge of the death
of a white man killed by a Riccaree in the fur-traders' fort, a
short time previous.

" 8. Mah-to-toh-pa, or four bears, kills a Shienne chief, who
challenged him to single combat, in presence of the two war
parties. They fought on horseback with guns, until Mah-to-
toh-pa's powder-horn was shot away ; they then fought with
bows and arrows, until their quivers were emptied, when they
dismounted and fought single-handed. The Shienne drew his

PRIMITIVE RED MEN. 135

knife, and Mah-to-toh-pa had left his ; they struggled for the
knife, which Mah-to-toh-pa wrested from the Shienne and killed
him with it. In the struggle the blade of the knife was several
times drawn through the hand of Mah-to-toh-pa, and the blood is
seen running from the wound.

" This extraordinary occurrence also was one which admits
of, and deserves, a more elaborate description, which will here
be given as it was translated from his own lips, while he sat
upon the robe, pointing to his painting of it, and at the same
time brandishing the identical knife, which he drew from his
belt, as he was showing how the fatal blow was given, aYid
exhibiting the wounds inflicted in his hand, as the blade of the
knife was several times drawn through it before he wrested it
from his antagonist.

"A party of about 150 Shienne warriors had made an assault
upon the Mandan village, at an early hour in the morning, and
driven off a considerable number of horses, and taken one scalp.
Mah-to-toh-pa, who was then a young man, but famed as one of
the most valiant- of the Mandans, took the lead of a party of
fifty warriors, all he could at that time muster, and went in pur-
suit of the enemy. About noon of the second day they came in
sight of the Shiennes, and the Mandans, seeing their enemy
much more numerous than they had expected, were generally
disposed to turn about and return without attacking them.
They started to go back, when Mah-to-toh-pa galloped out in
front upon the prairie, and plunged his lance into the ground ;
the blade was driven into the earth to its hilt. He made another
circuit round, and in that circuit tore from his breast his red-
dened sash, which he hung upon its handle as a flag, calling out
to the Mandans, ' What ! have we come to this ? We have
dogged our enemy two days, and now when we have found them,
are we to turn about and go back like cowards ? Mah-to-toh-
pa's lance, which is red with the blood of brave men, has led
you to the sight of your enemy, and you have followed it ; it now
stands firm in the ground, where the earth will drink the blood
of Mah-to-toh-pa. You may all go back, and Mah-to-toh-pa will
fight them alone! '

" During this manoeuvre, the Shiennes, who had discovered
the Mandans behind them, had turned about and were gradually

136 IMPROVED ORDER OF RED MEN.

approaching, in order to give them battle. The chief of the
Shienne war-party, seeing and understanding the difficulty, and
admiring the gallant conduct of Mah-to-toh-pa, galloped his
horse forward within hailing distance, in front of the Mandans,
and called out to know, 'who he was who had stuck his lance
and defied the whole enemy alone.'

" ' I am Mah-to-toh-pa, second in command of the brave and
valiant Mandans.'

" ' I have heard often of Mah-to-toh-pa ; he is a great warrior.
Dares Mah-to-toh-pa to come forward and fight this battle with
me alone, and our warriors will look on ? '

" ' Is he a chief who speaks to Mah-to-toh-pa ? '

" ' My scalps you see hanging to my horse's bits, and here is
my lance with the ermine skins and war-eagle's tail.'

" ' You have said enough.'

" The Shienne chief made a circuit or two at full gallop on a
beautiful white horse, when he struck his lance into the ground,
and left it standing by the side of the lance of Mah-to-toh-pa,
both of which were waving together their little red flags, tokens
of blood and defiance.

" The two parties then drew nearer on a beautiful prairie, and
the full-plumed chiefs, at full speed, drove furiously upon each
other, both firing their guns at the same moment. They passed
each other a little distance and wheeled, when Mah-to-toh-pa
drew off his powder-horn, and by holding it up, showed his
adversary that the bullet had shattered it to pieces, and destroyed
his ammunition. He then threw it from him, and his gun also,
drew his bow from his quiver and an arrow, and his shield upon
his left arm. The Shienne instantly did the same ; his horn was
thrown off, and his gun was thrown into the air; his shield was
balanced on his arm, his bow drawn, and quick as lightning they
were both on the wing for a deadly combat. Like two soaring
eagles in the open air they made their circuits round, and the
twangs of their sinewy bows were heard and the war-whoop as
they dashed by each other parrying off the whizzing arrows with
their shields. Some lodged in their legs and others in their
arms, but both protected their bodies with their bucklers of
bull's hide. Deadly and many were the shafts that fled from
their murderous bows. At length the horse of Mah-to-toh-pa

PRIMITIVE RED MEN. 137

fell to the ground with an arrow in his heart. His rider sprang
upon his feet, prepared to renew the combat ; but the Shienne,
seeing his adversary dismounted, sprang from his horse, and
driving him back, presented the face of his shield toward his
enemy inviting him to come on. A few shots more were
exchanged thus, when the Shienne, having discharged all his
arrows, held up his empty quiver, and clashing it furiously to the
ground, with his bow and his shield, drew and brandished his
naked knife.

" ' Yes,' said Mah-to-toh-pa, as he threw his shield and quiver
to the earth, and was rushing up. He grasped for his knife, but
his belt had it not ; he had left it at home. His bow was in his
hand, with which he parried his antagonist's blow, and felled
him to the ground. A desperate struggle now ensued for the
knife ; the blade of it was several times drawn through the right
hand of Mah-to-toh-pa, inflicting the most frightful wounds,
while he was severely wounded in several parts of the body.
He at length succeeded, however, in wresting it from his
adversary's hand, and plunged it in his heart.

" By this time the two parties had drawn up in close view of
each other, and at the close of the battle Mah-to-toh-pa held up,
and claimed in deadly silence, the knife and scalp of the noble
Shienne chief.

"9. Several hundred Minatarrees and Mandans attacked by
a party of Assinneboins all fled but Mah-to-toh-pa, who stood
his ground, fired, and killed one of the enemy, putting the rest
of them to flight, and driving off sixty horses. He is here seen
with his lance and shield, foot-tracks of his enemy in front,
and his own party's horse-tracks behind him and a shower of
bullets flying around his head. Here he got the name of
' The Four Bears,' as the Assinneboins said he rushed on like
four bears.

" 10. Mah-to-toh-pa gets from his horse and kills two Ojib-
beway women, and takes their scalps ; done by the side of an
Ojibbeway village, where they went to the river for water. He
is here seen with his lance in one hand and his knife in the
other, an eagle's-plume head-dress on his horse, and his shield
left on his horse's back. His ill-will was incurred for awhile
by asking him whether it was manly to boast of taking the

138 IMPROVED ORDER OF RED MEN.

scalps of women, and his pride prevented him from giving any
explanation or apology. The interpreter, however, explained
that he had secreted himself in the most daring manner, in full
sight of the Ojibbeway village, seeking to revenge a murder,
where he remained six days without sustenance, and then
killed the two women in full view of the tribe and made his
escape, which entitled him to the credit of a victory, though
his victims were women.

"ii. A large party of Assinneboins intrenched near the
Mandan village, attacked by the Mandans and Minatarrees, who
were driven back, Mah-to-toh-pa rushes into the intrenchment
alone. An Indian fires at him and burns his face with the
muzzle of his gun, which burst ; the Indian retreats leaving
his exploded gun, and Mah-to-tph-pa shoots him through the
shoulder as he runs, and kills him with his tomahawk. The
gun of the Assinneboin is seen falling to the ground, and in
front of him the heads of the Assinneboins in the intrench-
ment ; the horse of Mah-to-toh-pa is seen behind him.

"12. Mah-to-toh-pa between his enemy, the Sioux, and his
own people, with an arrow shot through him, after standing
the fire of the Sioux for a long time alone. In this battle he
took no scalps, yet his valor was so extraordinary that the
chiefs and braves awarded him the honor of a victory.

"This feat is seen in the centre of the robe. Head-dress of
war-eagles' quills on his own and his horse's head ; the tracks of
his enemies' horses are seen in front of him, and bullets flying
both ways all around him. With his whip in his hand he is
seen urging his horse forward, and an arrow is seen flying and
bloody, as it has passed through his body. For this wound,
and the several others mentioned above, he bears the honorable
scars on his body, which he generally keeps covered with red
paint."

The material from which this chapter thus far has been
taken, relates almost exclusively to the Indians composing the
New England tribes and those tribes and nations living east of
the Mississippi River comprised in the League of the Iroquois.
The record given by Catlin of his travels among the Indians of
the northwest in the years 1832-33, prove that in all essential
matters the peculiarities and characteristics already mentioned

PRIMITIVE RED MEN. 139

are typical of the entire race of Red Men inhabiting the conti-
nent north of Mexico. At the time of his writings, substan-
tially the whole territory west of Louisiana, Arkansas, Missouri,
and Illinois was in the hands of the Indian tribes who then
numbered, according to Catlin's estimate, about 2,000,000.
His description of the people with whom he came in contact
is worthy of reproduction.

"The Indians of North America," said he, "are copper-
colored, with long black hair, black eyes, tall, straight, and
elastic forms — are less than 2,000,000 in number — were
originally the undisputed owners of the soil, and got their title
to their lands from the Great Spirit who created them on it,
— were once a happy and flourishing people, enjoying all the com-
forts and luxuries of life which they knew of, and consequently
cared for, — were 16,000,000 in numbers, and sent that number
of daily prayers to the Almighty, and thanks for his goodness
and protection. Their country was entered by white men,
but a few hundred years since ; and 30,000,000 of these are
now scuffling for the goods and luxuries of life over the bones
and ashes of 1 2,000,000 of Red Men ; 6,000,000 of whom have
fallen victims to the small-pox, and the remainder to the sword,
the bayonet, and whiskey ; all of which means of their death
and destruction have been introduced and visited upon them
by acquisitive white men ; and by white men also, whose fore-
fathers were welcomed and embraced, in the land where the
poor Indian met and fed them with 'ears of green corn and
with pemican.' Of the 2,000,000 remaining alive at this time,
about 1,400,000 are already the miserable living victims and
dupes of the white man's cupidity, degraded, discouraged, and
lost in the bewildering maze that is produced by the use of
whiskey and its concomitant vices ; and the remaining number
are yet unroused and unnoticed from their wild haunts or their
primative modes, by the dread or love of white man and his
allurements."

All who have come in contact with the North American
Indian in his native state, have borne testimony to the fact
that he was honest, hospitable, faithful, brave, warlike even
though cruel, revengeful, and relentless, and that he was an
honorable, contemplative, and religious being. If the customs

140 IMPROVED ORDER OF RED MEN.

and ceremonies of the Indians present evidences of that which
is dark and cruel, or of ignorant and disgusting excess of passion,
it should be remembered in palliation that these customs and
ceremonies came down to them by tradition from the dim past,
and were as natural and proper to them as our customs and cere-
monies of civilization to us. After intercourse for eight years,
visiting and associating with some three or four hundred thou-
sand of these people under an almost infinite variety of circum-
stances, Catlin bore witness to the very many and decidedly
voluntary acts of hospitality and kindness bestowed upon him,
and felt bound to pronounce them by nature a kind and hospita-
ble people. He was welcomed in their country, and treated to
the best they could give "without hope of fee or reward." He
was escorted through the country of their enemies at hazard to
their own lives, but under all circumstances of exposure "no
Indian ever betrayed him, struck him a blow, or stole from him
a shilling's worth of property."

A large number of legends have come down to us descriptive
of the various dances and ceremonies of the northwestern
Indians, all of which would be of great interest to the reader.
A few of them will be appropriate as illustrating the peculiarities
which made the Indian sui generis, and which justified the
selection of the name by which he sometimes described himself,
"Ongwee Hongwee."

Experiments by scientific men within the last few years to
produce rain, during a season of long drought, have led to
the participants in these experiments being called rainmakers.
Among the Mandans, as late as 1832, the rainmakers were held
in high repute. While the Mystery Men performed their rites
inside of the lodge, young men were sent to the roof to stand
there from sunrise to sundown commanding it to rain. If the
attempt was fruitless he descended at night in disgrace. If he
succeeded he acquired a lasting reputation as a Mystery or
Medicine Man. The rainmakers never failed of success eventu-
ally as the ceremony continued from day to day until rain came.

The reason for this ceremony was apparent. The Mandans
raised a great deal of corn, and in seasons of drought great
disaster threatened the harvest. The Chiefs and Medicine Men
were appealed to by the women to produce rain for the benefit

PRIMITIVE RED MEN. 141

of the corn. After delaying as long as possible, the demands
of the women became so insistent that the Medicine Men
assembled in the council house with all their mystery apparatus
about them, with an abundance of wild sage and other aromatic
herbs which they burned upon the fire prepared in order that
the odors might ascend to the Great Spirit. No one was
allowed within the council house where the ceremonies were
performed except the Medicine Men, and the young men who
had been selected as willing to make the attempt to produce
rain. One by one each took his turn by lot to spend the day
upon the top of the lodge, and to test the potency of his medi-
cine. At the same time the doctors were burning incense in
the wigwam below, and with their songs a*nd prayers to the
Great Spirit for success were sending forth grateful odors to
Him "who lives in the sun and commands the thunders of
Heaven." Finally the cloud appeared, and the fortunate brave,
who, from the top of the lodge noticed its approach, drew upon
himself the eyes of the whole village as he vaunted forth his
superhuman powers, and, at the same time, commanded the cloud
to come nearer, that he might draw down its contents upon the
corn fields of his people. Finally the bow was bent, and the
arrow, drawn to its head, sent to the cloud. In a few moments
the rain fell in torrents. He then descended from his high
place prepared to receive the honors and homage that were
due to one so potent in his mysteries, and to receive the style
and title of Medicine Man.

On the occasion above described after the rain had commenced
falling, it continued to pour down in torrents until midnight, the
thunder roared and the lightning flashed through a lodge and
killed a beautiful girl. The new-made Medicine Man was in
great trouble, for he knew that he was subject to the irrevocable
degree of the chiefs and doctors whose vengeance was likely to
fall without mercy upon the immediate cause of the disaster.
Morning came and he soon learned from some of his friends
the opinion of the wise men, and also the nature of the tribunal
that was prepared for him. He sent for his three horses, and
mounting the medicine lodge addressed the assembled villagers
with these words : " My friends, I see you all around me, and I
am before you ; my medicine you see is great — it is too great

142 IMPROVED ORDER OF RED MEN.

— I am young and I was too fast — I knew not when to stop.
The wigwam of Mah-sish is laid low, and many are the eyes that
weep for Ko-ka (the Antelope). Wak-a-dah-ha-hee gives three
horses to gladden the hearts of those who weep for Ko-ka ; his
medicine was great — his arrow pierced the cloud and the light-
ning came ! Who says the medicine of Wak-a-dah-ha-hee is not
strong ? " At the end of this sentence a unanimous shout of
approbation ran through the crowd, and the brave descended
amongst them greeted by shakes of the hand, and ever after he
lived and thrived under the familiar and honorable title of Big
Double Medicine.

The annual religious ceremony of the Mandans lasted four
days. To the paleface this ceremony included scenes of great
apparent cruelty and barbarity, but with the Indians themselves
it was regarded as a great religious anniversary, and approved
by the Great Spirit,

Catlin bore witness to the fact that all the Indian tribes
visited by him were religious and worshipful, and did everything
in their power to propitiate the Great Spirit. They all believed
in the existence of a Great (or Good) Spirit, and an Evil (or
Bad) Spirit, and also a future existence and future accounta-
bility for their virtues and vices in this world. In this respect
the North American Indian seemed to have been one family ;
but there was a variance with regard to the manner and form,
and time and place, of the accountability mentioned as to what
constituted virtue and vice, and what were the proper modes
of appeasing and propitiating the Good and Evil Spirits.

For instance, the Mandans believed in the existence of both
a Great Spirit and an Evil Spirit ; but they believed the Evil
Spirit existed long before the Great Spirit, and was far superior
in power. They believed in a future state and existence, and a
future administration of rewards and punishments ; but they
believed these punishments were not eternal, but were com-
mensurate with their sins. Living in a climate where they
suffered from cold in the severity of their winters they very
naturally reversed our ideas of heaven and hell. With them
the torments of hell were from cold and not from heat, while
heaven was supposed to be a warm and delightful place where
nothing is felt but the keenest enjoyment, and where the

PRIMITIVE RED MEN. 143

country abounds in buffaloes and other luxuries of life. The
Great Spirit they believed dwelt in the place of torment, for
the purpose of meeting there those who had offended him,
and increasing the agony of their sufferings. The Evil Spirit,
on the contrary, they supposed to reside in Paradise still tempt-
ing the happy.

Three distinct objects were% given for holding these religious
ceremonies. First, as a celebration of the event of the subsid-
ing of the flood. Second, for the purpose of dancing the Buf-
falo dance to the strict observance of which they attributed
the coming of the buffaloes to supply them with food each
returning season. Third, for the purpose ^f proving, by the
ordeal of privation and torture, the courage of the young men
of the tribe as they arrived at the age of manhood, and prepar-
ing them by extreme endurance for the duties of the war-path.
Portions of the ceremonies were grotesque and amusing ; but
others tried, to the fullest extent, the courage and endurance
of those upon which they were practised. The medicine or
mystery lodge stood in the middle of the village, and was built
exclusively for the purposes of the annual celebration. The
time for the ceremony was on no particular day of the year,
as they kept no record of days or weeks as do the palefaces,
but was at a particular season designated by the full expansion
of the willow leaves under the bank of the river. According
to their tradition, "the twig that the bird brought home was
a willow bough, and had full grown leaves on it," and the bird
to which they alluded is the mourning or turtle dove, which
they considered a medicine bird, and which they carefully guarded
from harm even from their dogs who were instructed to do
it no injury.

The ceremony of the first day commenced with great howling
and screaming by the women and children. The whole com-
munity joined in the general expression of great alarm, as if in
danger of instant destruction. In the midst of this din and
confusion, way out on the prairie was seen approaching a man
alone and nearly naked. A robe of willow skins hung back
over his shoulders ; on his head he had a splendid head-dress
made of raven skins, and in his left hand he cautiously carried
a large pipe which he regarded as something of great impor-

144

IMPROVED ORDER OF RED MEN.

tance. He went to the mystery lodge, which he opened. He
called to his assistance four men whom he appointed to clean
out the lodge and put it in readiness for the ceremony about
to take place, by sweeping it and strewing a profusion of green
willow boughs over its floor, while sage and aromatic herbs
were also scattered around, and over these were arranged buf-
falo and human skulls and other articles which were to be used
during the ceremonies to follow. During the whole of the
day, and while these preparations were being made, " the first
or only man" went around through the village stopping in
front of each lodge until the owner came out and asked who
he was and what was the matter, to which he replied by relat-
ing the sad catastrophe which had happened on the earth's
surface by the overflow of the waters. Saying that he was
the only person saved from the universal calamity; that he
launched his big canoe on a high mountain in the west where
he now resides ; that he had come to open the medicine lodge,
for which he must receive a present of some edged tool from
the owner of every wigwam, that it may be sacrificed to the
water ; if this was not done there would be another flood, and
no one would be saved, as it was with such tools that the big
canoe was made. He received a present from each, which was
deposited in the medicine lodge, where they remained until the
afternoon of the last day of the ceremony, when, as the final
or closing scene, they were thrown into the river in the presence
of the whole village as a sacrifice to the Spirit of the Water.
On the third day the candidates for the torture, by which they
were to prove their manhood and endurance, entered the mys-
tery lodge. On the occasion which we are describing, about
fifty entered the lists properly prepared for the test. Each
carried in his right hand his medicine bag, while on the left
arm hung his shield of bull's hide, and in his left hand were held
his bow and arrows, and his quiver was hung on his back.

Having entered the mystery lodge, the first or only man de-
livered a short speech stimulating and encouraging them to
trust to the Great Spirit for protection during the ceremonies
and severe ordeal through which they were to pass. He then
called in a medicine man whom he appointed master of ceremo-
nies for the occasion, and who was designated by them O-kee-

PRIMITIVE RED MEN. 145

•
pah-ka-se-kah, keeper or conductor of ceremonies. To him was

passed the medicine-pipe, and this appointment having thus
been confirmed, the only man shook hands with him and bade
him good-by, saying that he was going back to the mountains
in the west, from whence he should assuredly return in just a
year from that time to open the lodge again.

The Medicine Man took his position at the centre of the
lodge. He cried to the Great Spirit all the time, and watched
the young men who were to fast and thirst for four days and
nights preparatory to the torture. Behind him on the floor
were the scalping-knife, and a bunch of splints to be passed
through the flesh of those who were to submit to the torture.
Cords were let down from the roof to which the splints were to
be attached, and by which they were to be hung up by the flesh.

The Buffalo dance was a part of the ceremony assigned prin-
cipally to the third day, although it was danced four times on
the first day, eight times on the second day, twelve times on
the third day, and sixteen times on the fourth day. The prin-
cipal actors in it were eight men with buffalo robes over their
backs with the horns and hoofs attached, the body being in
horizontal position, enabling them to imitate the actions of the
buffalo while they were looking out of its eyes as through a
mask. The bodies of the men were nearly naked, and all
painted in the most extraordinary manner and similar to each
other. The eight men were divided into four pairs, and took
their positions at the four cardinal points. Between the groups
were four other persons appropriately painted, two of whom
represented night, and the other two represented day. These
twelve persons were the only persons actually engaged in the
dance, although a great number assisted in giving it proper
effect.

On the first day this Bull or Buffalo dance was given one to
each of the cardinal points, and the Medicine Man smoked his
pipe in these directions. In like manner, twice on the second
day, three times on the third day, and four times on the fourth
day. Indeed a superstitious regard seems to have been paid to
the number four. During the dances the Medicine Man, assisted
by the old man, delivered a chant, sending forth their supplica-
tions to the Great Spirit for the continuation of his influence in

146 IMPROVED ORDER OF RED MEN.

sending them buffaloes to supply them with food during the
year, and also keeping up the courage and fortitude of the
young men in the lodge by telling them that the Great Spirit
had opened their ears in their behalf.

On the fourth day was illustrated the driving away of the
Evil Spirit. One of the tribe, painted in a hideous manner,
represented the Evil Spirit. He came in among the people
engaged in the ceremonies, all of whom fled from him with the
greatest apparent fear and alarm. Finally the Evil Spirit was
driven away by the women, and returned to the place from
whence he came. The moral of the appearance of the Evil
Spirit, was this : That in the midst of their religious ceremonies
the Evil Spirit came for the purpose of doing mischief and of
disturbing their worship ; that he was held in check and defeated
by the superior influence and virtue of the medicine pipe, and at
last driven in disgrace out of the village by the very part of the
community whom he came to abuse. The close of the fourth
day of the ceremonies was devoted to the tortures by which the
bravery and endurance of the young man was tested. Splints
were passed through the flesh of the arms, legs, and the breast.
To those in the arms and legs were attached weights, buffalo
heads, etc., which were allowed to remain until by suppuration
they dropped out of their own weight. To the splints in the
breast were attached the cords by which they were hoisted six
or eight feet from the ground, remaining in that position until
by their own weight they broke their flesh loose from the splints.
After these tortures had been concluded the presents of edged
tools which, as above stated, had been collected at the door of
every man's wigwam, were taken by the Medicine Man to the
bank of the river, when all the other medicine men attended him,
and all the nation were spectators, and in their presence he threw
them from a high bank into the water, from which they could
not be recovered. This part of the affair took place exactly at
sundown, and closed the scene, being the ending of the Mandans,
religious ceremony.

This chapter has already exceeded the limit originally assigned ;
but the subject has been so fascinating, and the mass of material
at hand so great, that the difficulty has been to decide what to
omit, rather than what to select. What has been presented is

PRIMITIVE RED MEN. 147

but a very small portion of that untouched. Our idea has been
to present, as near as may be, a comprehensive sketch of Indian
character in all its phases, trusting thereby, to arouse in the
mind of the reader, sufficient interest to induce him to delve for
himself in the mine of wealth at his command, illustrative of
Indian character, Indian purity, Indian nobility alone and un-
tarnished, and unspotted by contact with his so-called civilized '
conqueror.

Where extracts have been taken from publications long since
out of print, some of them published more than one hundred
years ago, or in which were quotations fcom writings and
publications of the seventeenth and eighteenth centuries, we
have thought proper to use the quaint language of the original
writing rather than to change it to the modern idioms. As in
the study of a history of a people much is learned from their
habits and customs, so also an insight is gained into the forms
and peculiarities of a certain time by the language then used.
In this chapter as in other portions of the book, we have not
hesitated to draw upon the material at command, making gen-
eral acknowledgment of the source of our information, and claim-
ing only the arrangement and adaptation to this history of the
selections we have made.

Among the races of the earth, the North American Indian
stands unique and remarkable. Whatever may have been the
origin of the race, how many the ages of the evolution by which
it descended from those prehistoric people that inhabited the
country before it, it has left a record in the speaking books of
the palefaces too vivid and remarkable ever to be effaced.

Brought into daily contact with the Indians, and being
thereby made cognizant of their fearlessness, endurance and
freedom from restraint, it is not too much to assume that the
same inspiration of liberty was imbibed by those who composed
the Patriotic Societies mentioned in the succeeding chapter,
and suggested to them the idea of separation from the mother
country and the establishment of a free government, which
thought afterwards became crystallized into the United States.

Accustomed as we are to a reiteration of the brutal phrase
"there is no good Indian except he be a dead Indian," simple
justice would seem to compel us to learn something of this won-

148

IMPROVED ORDER OF RED MEN.

derful race, who in the imagery of their own expressive language,
" are fast travelling to the shades of their fathers, towards the
setting sun." If what has here been written will arouse that
sense of justice which shall influence the reader to remember
the virtues, and forget the faults, of this singular people, our
object will have been accomplished. And if in the description
given, we shall have brought to the members of our Order, even
in a slight degree, some knowledge of the Original People, whose
customs are perpetuated in the forms and ceremonies of our rit-
ualistic work, we feel confident the result will be that they will
have a stronger love and a more enduring fidelity for the Im-
proved Order of Red Men, by which the memory of the Primi-
tive Red Men will be preserved to the latest period of recorded
time !

CHAPTER III.

PATRIOTIC SOCIETIES.

IN considering the traditional epoch of the history of our
Order due notice must be taken of those patriotic organizations,
frequently alluded to in these pages, formed, some at least, ten
years previous to the Declaration of Independence, influential
in all the colonies and all, or nearly all, using the forms and
customs of the Indians for their mystic ceremonies. They cer-
tainly had a common origin and close communication for the
same ultimate object, — the freedom and independence of the
colonies. There is abundant evidence to justify this assump-
tion. The population was too sparse to permit of such sys-
tematic work, in separate localities, harmoniously conducted,
without some form of communication and union. This fact is
made plain by investigation, and is surely sustained by the in-
formation herein given.

The first reliable information that we possess of the existence
of a secret society which adopted and practised the forms and
ceremonies, and wore the costumes of the <f Children of the
Forest," and which claimed a genuine Indian Chieftain as its
tutelar saint and patron, is derived from the early history of
the Colony of Maryland.

Some of the facts which we shall mention in the beginning
of this chapter have been briefly commented upon ; but we refer
to them again at greater length, and substantiate them with
additional proof. The people of the colonies, prior to the War
of Independence, had suffered many indignities and wrongs at
the hands of their rulers under the British Government.

History shows us that the presence of the English in any
number or settlement in America, dates from the reign of James
I. of England. At first, the settlers were privileged companies
with royal letters-patent, but in reality independent, and as they

149

150 IMPROVED ORDER OF RED MEN.

were dissenters seeking a place of refuge from what they con-
sidered the grievance of the established church and the govern-
ment, they took care not to convey the grievance with them as
they would have done had they been really incorporated with
the British empire. This course was at first allowed by Great
Britain — until the advantage and value of the possessions in
America were more thoroughly understood. Having once
awakened to this knowledge, the policy of England was at
once different, and all possessions acquired by the subjects of
James I., either by conquest or occupation, were deemed to be
held by them for the crown. This was exemplified in the early
history of New Zealand. We refer now to the early settlement
of the colonies. This course was a beneficent one for their
growth upon foreign soil, as it must appear even upon cursory
observation.

" There are many evils incident to any attempts at indepen-
dent colonization. Colonists themselves when they rightly
appreciate their own interests must see the advantage in the
supremacy of the crown, or rather in that of the British Parlia-
ment, for the crown is only properly supreme over a territory
which has been taken by conquest from another civilized power.
The supremacy implies a right to protection much needed by
small collections of men in distant regions."

Such was certainly true of the infant history of our country,
and undoubtedly the fact that they were known as belonging to
the English crown was an immense protection to the colonists
against the claims of either France or Spain.

But while this was true of the infancy of America, the fact
became patent that as the colonies grew and strengthened,
financially, territorially, and in freedom of thought, they grew
restive under this restraining influence, and disposed, if possible,
to escape from it. Possibly the freedom of the Red Man was
an incentive to this feeling, for the colonists saw that although
they (the Indians) were governed by a Chief or Sachem, that
this government was one in which all warriors had representa-
tion, and each was allowed a voice in the councils at which
measures of government were decided. Added to this also was
the change of attitude assumed by the English government, at
first friendly, sympathetic, and helpful. The resources of the

PATRIOTIC SOCIETIES. 151

New World no sooner came to be thoroughly understood than
England became rapacious and grasping, and the colonists were
regarded by the English as a mine from which, by unjust taxa-
tion, money could be continually raised.

This is shown by the subsequent history of the colonies. It
could not be expected that men who had braved the perils of the
ocean, and the unknown dangers of the New World, would
tamely submit to such a course. Continued criticism among
themselves of these causes, although smothered protests to
such acts, engendered in them a spirit of opposition which grew
stronger even from the secrecy which its existence made nec-
essary. The colonists strongly resented having laws made for
them and taxes levied upon them, in which they had no voice.
Harsh and tyrannical measures provoked a spirit of opposition
and enmity to the crown, and although its laws and edicts
had been submitted to, yet this submission partook of the form
and spirit of sullen compliance, totally devoid of allegiance
or recognized duty to a sovereign, and it was looked upon
as a stern and compulsory necessity from which there was no
escape except through rebellion and revolution.

Among the most offensive acts of England, and the one most
detrimental to the interests of the colonies, was the Navigation
Act. This was passed in the year 1660. "By this act the
American colonists were compelled to ship their staples to
England alone, they were forced also to buy all their European
goods there, and the carrying trade was confined to English
vessels."

The injustice of this act will be seen at once. The colonists
already had a thriving business in ship-building and in com-
merce. This was ruined by the act, and the loss naturally
produced great indignation against the mother country.

England would not allow the colonies to produce anything
that would interfere with her own manufactures. The colonists
having plenty of beaver skins made a great many hats ; this
was forbidden by England. They said that America would
soon supply the world with hats. The colonists manufactured
iron. The English stopped that also ; they said that the
Americans had no right to manufacture even a nail for a horse-
shoe.

152 IMPROVED ORDER OF RED MEN.

The Navigation Act, of which we have spoken, was more
bitterly resented than any act of the English government, for,
as we have said, it was the most hurtful. In order to see that
the measures of this act were carried out, England created a
large number of custom-house officers, and to assist them in
finding smuggled goods, they obtained Writs of Assistance,
which were neither more nor less than legal permits to enter
and search any man's house. No free people could submit to
this. All these acts were but the forerunner of that struggle
which was to result in the freedom forever of the colonies.

England now attempted to tax the colonies in order to meet
the expense arising from the French and Indian wars, by im-
posing a tax on articles imported into the colonies. This was,
of course, resisted. Angered by the actions of the colonists,
and determined to force submission and revenue from them,
England, in 1765, passed an act known as the Stamp Act
which levied a tax on all paper vellum and parchment used
in the colonies. No document could be legal without a stamp.
There was also passed, about the same time, the Quartering
Act. A standing army was ordered for the colonies, and the
people were required to provide the troops with quarters, bed-
ding, fire-wood, drinks, soap, and candles.

This dastardly act roused to a burning fire the indignation
and resentment which had smouldered so long in the hearts of
the colonists.

It may be mentioned here, as an instance of how strangely
history repeats itself, and also, the changes that years made,
that in the United States a stamp tax was imposed for the first
time after the war of the Southern rebellion, and that earlier
than this, about the year 1779, in the State of Maryland, a
tax was levied upon her people to meet the expenses resulting
from the Revolutionary war. This tax was endured the more
cheerfully because it was part of the price of liberty, and men
knew that no price was too dear for that blessing.

Although opposition had not as yet taken the form of open
hostility, still in secret men brooded over their wrongs, and,
when it could be done with safety, counselled and consulted
with each other as to the means of freeing themselves from the
obnoxious rule of the mother country.

PATRIOTIC SOCIETIES. 153

Gradually these secret councils took the form of regularly
organized meetings, which in turn resolved themselves into a
secret society styled by its members " the Sons of Liberty."
So instinctive was this feeling in the hearts of all the members
of this society, that the name " Sons of Liberty " was chosen as
symbolical of the sentiment and as indicative of the liberty and
freedom they longed for. The precise date of the formation of
this society cannot now be traced ; but that it had an existence
at least ten years previous to the Declaration of Independence
is proved by the action of its members relative to the odious
Stamp Act, sought to be imposed upon the American colonies
in the year 1765.

At the beginning of this chapter the statement was made
that the first information of a society which claimed a genuine
Indian chieftain as its tutelar saint and patron, was derived from
the early history of the colony of Maryland. This, as the text
subsequently indicated, referred to the Saint Tamina Society,
organized at Annapolis in 1771. It would be more proper to
say that the society of Sons of Liberty on that date changed its
name to that of Saint Tamina Society. In addition to what is
elsewhere stated concerning the Sons of Liberty, it is proper
to add a further account of this society.

Colonel Isaac Barre was a member of Parliament for several
years following 1761. He was among the few who opposed the
passage of the Stamp Act, which passed Parliament by a vote
of five to one, for which service he afterwards received the
thanks of the province. In a speech on February 6, 1765,
Barre had called the opposing parties in the colonies "the
Sons of Liberty," which name was immediately afterwards
adopted by the society. While the precise date of organization,
therefore, may not be stated, it was evidently at or previous to
the year 1765, and the time of assuming the name "Sons of
Liberty," subsequent to February, 1765. The organization took
a leading part in all patriotic movements between 1765 and the
Declaration of Independence. On the I4th of August, 1765,
Andrew Oliver, brother-in-law of Governor Hutchinson, was
hung in effigy from the old elm known as the Liberty Tree
which stood on Washington street, Boston, Mass., facing what
is now the beginning of Boylston street. " This pageant," we

154 IMPROVED ORDER OF RED MEN.

are told, " had been prepared by a party of Boston mechanics
called Sons of Liberty who, prompted by the intense feeling of
the hour, devised this method to express it. The I4th of Au-
gust became a memorable anniversary for the Sons of Liberty,
who eight years later in 1773, celebrated it by 'a festivity' on
Roxbury Common." The opposition which the Stamp Act
received was sufficient finally to secure its repeal by an act of
Parliament, February 21, 1766, that received the approval of
the king Ma/ch 17, 1766. Throughout the colonies the news
of the repeal " was received with every conceivable demonstra-
tion of joy." " The principal demonstrations took place in
Boston, on May 19, 1766. An obelisk was erected on the Com-
mon and decked with lanterns ; Hancock illuminated his house
and discharged fireworks in front of it from a stage ; and this
was responded to by similar demonstrations by the Sons of
Liberty at the workhouse."

The society of the Sons of Liberty in Boston exercised com-
manding influence and when, on the ist of October, 1/68, sev-
eral hundred British soldiers were landed at Long Wharf, and
marched as far as the Common where a portion of the troops
encamped, the remainder were " allowed by the Sons of Liberty,
later in the day, to occupy Fanueil Hall."

There is record of a dinner given by the Sons of Liberty at
Dorchester, August 14, 1769.

Many and important were the events that transpired, some of
which are repeated in contemporaneous history, but concerning
the minor details of which there is much obscurity, owing to the
exceeding delicacy of the position occupied by the colonists, and
the absolute secrecy necessary as regards the personal identity
of the patriots engaged in many of the proceedings of those
times. Finally came Thursday, December 16, 1773. The Old
South Church was filled to suffocation, more than 2000 people
being in the building. The meeting had been called because of
the arrival of three vessels loaded with tea which it had been
proposed to land in defiance of the expressed wishes of the
people, who refused to pay the tax the representatives of the
king had attempted to collect thereon. The ships were moored
off Griffin's Wharf, now Liverpool Wharf, near the foot of
Pearl Street. Addresses were made by Samuel Adams, Young,

PATRIOTIC SOCIETIES. 155

Roe, Quincy, and others. It was unanimously resolved that the
tea should not be landed. Besides the large crowd in the
church, it is estimated that more than 7000 people had gathered
on the outside. Messengers were sent to the governor to try
to persuade him to arrange for the return of the vessels without
an attempt to land the tea. About six o'clock the messengers
returned and reported that they were unsuccessful. The record
from which we quote continues : -

" No sooner had he concluded than Samuel Adams arose and
said : 'This meeting can do nothing more to save the country.'
Instantly a shout was heard at the porch ; the war-whoop resounded,
and a band of forty or fifty men, disguised as Indians, rushed
by the door, and hurried down toward the harbor, followed by
a throng of people ; guards were carefully posted according
to previous arrangements around Griffin's Wharf to prevent
the intrusion of spies. The ' Mohawks/ and some others ac-
companying them, sprang aboard the three tea-ships and
emptied the contents of three hundred and forty-two chests of
tea into the bay, 'without the least injury to the vessels or any
other property.' No one interfered with them ; no person was
harmed ; no tea was allowed to be carried away. There was no
confusion, no noisy riot, no infuriated mob. The multitude
stood by and looked on in solemn silence, while the weird-look-
ing figures, made distinctly visible in the moonlight, removed
the hatches, tore open the chests, and threw the entire cargo
overboard. This strange spectacle lasted about three hours,
and then the people all went home, and the town was as quiet
as if nothing had happened. The next day the fragments of
the tea were seen strewn along the Dorchester shore, carried
thither by the wind and tide. A formal declaration of the
transaction was drawn up by the Boston committee ; and Paul
Revere was sent with despatches to New York and Philadelphia,
where the news was received with the greatest demonstrations
of joy. In Boston the feeling was that of intense satisfaction
proceeding from the consciousness of having exhausted every
possible measure of legal redress before undertaking this bold
and novel mode of asserting the rights of the people."

Two stanzas describing these events may be aptly inserted
here from a poem by Oliver Wendell Holmes.

156 IMPROVED ORDER OF RED MEN.

" Fast spread the tempest's darkening pall ;

The mighty realms were troubled ;
The storm broke loose, but first of all

The Boston teapot bubbled.

" The lurid morning shall reveal

A fire no king can smother,
When British flint and Boston steel,

Have clashed against each other."

There is record that in March, 1774, twenty-eight and one-
half chests of tea were disposed of by similar " Indians." Under
date of January 10, 1774, Samuel Adams wrote to James Warren
concerning a lot of tea cast on shore from a vessel wrecked off
of the back of Cape Cod, and which had been brought up from
the cape and landed at Castle William. The letter goes on to
say : " It is said that the Indians this way, if they had suspected
the Marshpee tribe would have been so sick at the knee, would
have marched on snow-shoes to have done the business for
them."

We are particular in mentioning these facts to show, that the
Sons of Liberty did make use of the forms and customs of the
Indians as a disguise in the patriotic work in which they were
engaged. Undoubtedly their leading spirits had determined
upon separation from the mother government. But until public
sentiment had been sufficiently educated to sustain an open
declaration of independence, it was necessary that a mantle of
secrecy should be thrown upon their acts, which if successes
were patriotic, but if failures were treasonable.

We call attention to the fact that Paul Revere was sent by
the Boston committee with despatches to New York and Phila-
delphia. This corroborates the claim we have made, that these
societies were united by secret modes of communication, and
were in full harmony and communion in the common work in
which they were engaged. The connection between the Sons
of Liberty and the Saint Tamina Society of Annapolis, Mary-
land, is clear and distinct. While the Saint Tamina Society of
Maryland was the first, of which we have record, to use the
name of an Indian as the patron saint of America and of the
said organization, the Sons of Liberty was the first organization,
of which we have record, to use the disguise of Indians and

PATRIOTIC SOCIETIES. 157

presumably their forms and customs for the patriotic purposes
for which they were organized.

From the beginning the organization seems to 'have been in-
spired by the purest and most lofty patriotism, and by a desire
to do everything that should be done for the benefit of the col-
onists, while at the same time, as we have remarked, laying the
foundation for a government that should be independent of Great
Britain and properly guard the mighty continent whichyhad come
into their possession as a great heritage, and whose possibilities
for future grandeur and power they even then dimly foresaw and
realized.

The Non-Importation Act of 1770 was warmly supported by
the Sons of Liberty; and in the Boston Gazette of February 19,
1770, there is a quaint account of a sewing-circle composed of
45 daughters of liberty, who met at the house of Rev. Mr.
Moorhead and spun 232 skeins of yarn. It is mentioned that
their entertainment was wholly of American production, except
a little wine, etc. " The whole was concluded with many agree-
able tunes and liberty songs, with great judgment ; fine voices
performed and animated on this occasion in all the several parts
by a number of the Sons of Liberty."

During the siege of Boston the famous Liberty-tree, under
which the Sons of Liberty used to hold their meetings, was cut
down " amidst the sneers and taunts of the soldiers and tories,
who had not forgotten its almost personal symbolism." In 1833
the old Liberty-Tree Tavern stood upon the spot. In later days
this in turn gave place to the present business block now occu-
pying the site and on the face of which is a tablet bearing a
representation of the famous Liberty-tree and an appropriate
inscription.

Whether the persons who composed the Sons of Liberty actu-
ally took part in the hanging in effigy of Mr. Hood, who was
appointed Stamp Master at Annapolis, Maryland, in the year
1765, is not clearly proved by history; but that a general meet-
ing or convention of several societies of the Sons of Liberty
did take place in the town of Annapolis, Md., in the year 1766,
is fully authenticated by the following account taken from
Ridgely's Annals of Annapolis :

"In March, 1766, the Sons of Liberty, from Baltimore,- Kent,

158 IMPROVED ORDER OF RED MEN.

and Anne Arundel counties, met at this place, and made a
written application to the chief justice of the provincial court,
the secretary and commissary general and judges of the land
office, to open their respective offices, and to proceed as usual
in the execution of their duties. This demand was complied
with, and the Stamp Act virtually became null and void."

These associations, called "the Sons of Liberty," existed
among the Northern and Middle Colonies. They were very
active, and thoroughly frightened the officers appointed to dis-
tribute the stamps.

Another writer says: "They opposed the distribution of
British stamps in Maryland ; formed themselves into associations
called " Sons of Liberty," drove the stamp distributers from the
Province, and warned all the officials at Annapolis not to at-
tempt the execution of the Stamp Act anywhere upon the soil
covered by Lord Baltimore's charter."

At this time there existed several organizations among the
foreign citizens of Annapolis and other sections, each of which
had adopted the patronage of some saint of European extrac-
tion, and designated the society by his name, as Saint George's
Society, Saint Andrew's Society, and Saint David's Society.
These were all loyal to the crown of Great Britain, and it was at
first in ridicule of them that the Sons of Liberty claimed the
patronage of an undoubted American, an Indian Chief or King
named Tamina or Tamanend, and traced a legend of his life
and exploits, much of which was derived from his own de-
scendants.

In the year 1771, the Society of Sons of Liberty adopted the
title of "Sons of Saint Tamina, or Saint Tamina Society," and
set apart the first day of May as their anniversary.

We quote from our former authority, Mr. Ridgely, in his
Annals of Annapolis, who says :

"In this year (1771), and for many years later, there existed
in the town of Annapolis, a society called ' The Saint Tamina
Society,' who set apart the first day of May in memory of Saint
Tamina, their patron saint, whose history is now lost in fable
and uncertainty. It was usual, on the morning of this day, for
the members of the Society to erect in some public location in
the city, 'a May-pole,' and to decorate it in a most tasteful

PATRIOTIC SOCIETIES.

159

manner with wild flowers, gathered from the adjacent woods,
and forming themselves in a ring around it, hand in hand, per-
form the ' war-dance,' with many other customs which they had
seen exhibited by the ' Children of the Forest.' It was also
usual, on this day, for such of the citizens as chose to enter
into the amusements, to wear a piece of bucktail in their hats,
or in some conspicuous part of their dress. Genera^ invitations
were given out, and a large company usually assembled during
the course of the evening, and whilst engaged in the midst of
a dance, the company would be interrupted by the sudden
intrusion of a number of the Saint Tamina Society, habited
like Indians, who, rushing violently into the room, singing war
songs and giving the 'whoop,' commenced dancing in the style
of that people. After this ceremony, they made a ' collection
of money, and retired evidently well pleased with their reception
and entertainment.' "

After the close of the Revolutionary War, the Societies
known as the Sons of Saint Tamina, or Sons of Liberty (the
titles being synonymous) having achieved their object, namely,
the freedom of their country from a monarchical yoke, became
less prominent in public affairs as organized bodies ; and it was
not until the agitation among the people, arising from the
difference of opinion in regard to adopting a permanent form
of government, became the all-absorbing topic among all classes,
and made it necessary, in their opinion, for consolidating their
ranks, that they again assumed commanding influence.

The condition of the country after the close of the war was to
some alarming and deplorable, and had it not been that over all
the glorious banner of freedom and liberty waved, and that
there were men prominent at that time whose thought and aim
was the public good, much trouble would have resulted in the
colonies. For eight long years the colonies had been the scene
of continued strife and bloodshed, and while it resulted in the
achievement of the political independence of the United States,
it had undoubtedly done much to change the character of the
people. It has been said " that an army is always corrupt, and
always corrupts the society which holds it in its bosom." While
we are not prepared to entirely indorse this sentiment, we can
say that undoubtedly any body of troops quartered for any

160 IMPROVED ORDER OF RED MEN.

length of time in a vicinity leaves an indelible impress upon the
locality, — not always for the best.

It seems inconsistent with common sense, and yet experience
proves its truth, that a body of troops whose business it is to
preserve and enforce the laws of a land, often spreads through
a community a spirit of lawlessness hitherto unknown among
its citizens. Such a spirit was rife at the 'end of the Revolu-
tionary War, and was one of the elements with which those who
strove for the common good had to contend. The condition
of the country at large was deplorable. Education had been
almost entirely neglected during the war, and irreligion and infi-
delity had been introduced.

"The Revolution opened the door to infidelity in two ways.
First, by introducing foreign fashions, habits and modes of feel-
ing, thinking and acting — a practical infidelity. And, secondly,
by introducing from England and France, but especially the
latter, an open opposition to Christianity. The atheistical
philosophy of Goodwin, Rousseau, Voltaire, and others was
spread in the United States during the revolution with a fearful
rapidity."

But there were infidel writers in our own country. Ethan
Allen's " Oracles of Reason " had already appeared. Thomas
Paine's " Common Sense " written to aid the Revolution, with
much truth had inculcated some error and paved the way for
his other and more objectionable writings. The effect of all
these evil influences was long felt in the country.

Of the condition of the colonies at this time Dr. Ramsay, of
South Carolina, wrote in his History of the Revolution : —

" On the whole, the literary, political, and military talents of
the United States have been improved by the Revolution ; but
their moral character is inferior to what it was. So great is the
change for the worse that the friends of good order are loudly
called upon to exert their utmost abilities in extirpating the
vicious principles and habits which have taken deep root during
the convulsion."

It could not but be expected that some time would elapse,
and great care and good judgment be required, before the gov-
ernment of the colonies could be settled as far as possible, upon
a uniform and common plan. This had been the hope, at least,

PATRIOTIC SOCIETIES. 161

of those most prominent in the late struggle. It must not be
forgotten, however, that while the majority of Americans re-
volted against the English yoke, yet upon American soil there
were others who felt differently. England had many friends
and supporters on American soil — some who would gladly have
continued under her sway and government. Others there were,
who, objecting to the rule of England, still preferred, a monar-
chical form of government, and would gladly have established a
throne and monarchy within the confines of America.

It is known that the government of the country during the
Revolutionary War consisted of what was called the Continental
Congress, composed of members deputed by the several colo-
nies. They held their sessions at Philadelphia during the
greater part of the period.

A committee was appointed to draft a declaration of the
sentiment of this Congress with regard to the independence
of the colonies. This committee reported the Declaration of
Independence, which on the 4th of July, 1776, was adopted.
" By this instrument the thirteen American colonies declared
themselves free and independent under the name of the
Thirteen United States of America."

"This Declaration of Independence was received everywhere
throughout the Union with tokens of appreciation. Such was
the spirit of the majority, though it must be admitted there
were those who viewed the whole matter in a very different
light."

These were, of course, the element we referred to, and while
not powerful enough to effect such a change as they desired,
were still strong enough to occasion much trouble and anxiety
among the colonists. The country was burdened with an im-
mense debt of over forty millions of dollars. Efforts were
made to reduce this. Opposition, however, for the time pre-
vented any plan proposed being executed. Only time, prudent
measures, and admonition could bring order out of such a chaos.
That this was done, the history of our country shows.

Happy indeed, for our record as a nation, that there should
have lived at that time General George Washington, for to all
classes of people, " whether federal or not, (for by this name
the friends of the federal government were known,) " he was

1 62 IMPROVED ORDER OF RED MEN.

acceptable as the first President of the United States. " Had
he been as ambitious as Napoleon, or even as Bolivar or Francia,
he might have been dictator for life as well as they. Such a
course was proposed to him in 1782, when it was believed that
the country was not yet ready for anything but a qualified mon-
archy ; but he turned from it with disdain."

With such a state of affairs in this beloved land, it was appar-
ent to the minds of those patriotic men who had so valiantly
upheld their country's cause, that it behooved the Sons of Saint
Tamina to be ever watchful in the interests of their beloved
country, and so we find them again rallying under the banner
of their patron saint.

They saw, with alarm, that in their midst were many who,
although opposed to foreign rule, and although they had entered
freely into the War of Independence, were, nevertheless, strongly
imbued with principles of royalty. Added to this, ambition
held sway among many of the popular leaders, and more than
one aspirant to a crown and sceptre could have been found, and
who would have gained many supporters. When, finally, a propo-
sition to elect a President and Congress for life was made, this
element of the people, deservedly called the " popular element
of the people," took alarm, and when, in addition to this, the
Society of the Cincinnati was formed, the constitution of which
made membership hereditary, which was a strong anti-republican
feature and obnoxious to the masses, the defenders of freedom
recognizing the fact that, " Eternal vigilance is the price of
liberty," instituted or rather reinstated, the old society of the
Sons of Saint Tamina under the name of " Tammany Society
or Columbian Order."

We will now refer briefly to the Society of the Cincinnati, as
we have mentioned the effect its organization had upon the mind
of the general public. It was composed chiefly, if not entirely,
of the military, and, indeed, owed its existence to a desire on
the part of the officers of the Revolutionary army at the close
of the War, to perpetuate the bonds of friendly feeling which
their continued and constant intercourse had created, and also
that they might have some spot or trysting place where, in after
years, they might meet to revive old associations, renew old
friendships, and perpetuate, through posterity, the record of

PATRIOTIC SOCIETIES. 163

those deeds by which such wonderful results had been achieved.
General Knox was the originator of the idea which led to the
formation of the Society. He first obtained General Washing-
ton's approval of the plan. A meeting of officers was held, and
a committee appointed to draft a plan for the formation of the
Society. They did so, and at a meeting held at the house of
General Steuben, near Newburg, N. Y., on the i3*h of May,
1783, the plan which they had formulated was adopted. Their
idea of naming the Society after the famous Roman, Cincin-
natus, was well taken, for there was, in many respects, a simi-
larity between his life and theirs. History tells us that this
noted Roman lived about five hundred years previous to the
birth of Christ. Among his countrymen, he was so noted for
his integrity and honesty, that he was chosen by the Roman
Senate as Consul. So great was the simplicity of the man that,
when messengers were sent to appraise him of his election to
this office, they found him tilling the soil of his farm. At the
expiration of his term of office, he returned to his former simple
mode of life, as Washington did, only to be again and again
called to assume the leadership and control of a people to whom
he was devotedly attached.

The points of resemblance of character between him and
their beloved Washington ; his mode of life which had its coun-
terpart in many of theirs (for in laying down the sword, many
took up the ploughshare) ; and his devoted patriotism, made him
in their eyes, a worthy model and name-giver to the Society of
which they expected such happy results. This idea was shown
in their incorporation, for at this meeting before spoken of, they
reported that, "the officers of the American army, having gen-
erally been taken from the citizens of America, possess a high
veneration for the character of that illustrious Roman, Lucius
Ouintius Cincinnatus, and being resolved to follow his example
by returning to their citizenship, they think they may, with pro-
priety, denominate themselves the " Society of the Cincinnati."

Care was also taken to state distinctly and fully the object for
which the society was designated.

" To perpetuate, therefore, as well the remembrance of this
vast event as the mutual friendship which had been formed
under the pressure of common dangers, and, in many instances,

164 IMPROVED ORDER OF RED MEN.

cemented by the blood of the parties, the officers of the Ameri-
can army do hereby, in the most solemn manner, associate, con-
stitute, and combine themselves into one society of friends, to
endure as long as they shall endure, or any of their eldest male
posterity ; and in failure thereof the collateral branches, who may
be judged worthy of becoming its supporters and members."

There was to be one general society, which was sub-divided
into State societies, these to be farther divided into districts.

"The State Society was expected to meet annually on the first
Monday in May, so long as they should deem it necessary, and
afterwards at least once in every three years."

Its object, besides cementing "the cordial affection subsisting
between the officers," was " to extend the most substantial acts
of beneficence, according to the ability of the society, towards
those officers and their families, who, unfortunately, may be
under the necessity of receiving it."

The fund from which this benefit was derived was made up
by each officer paying to the Treasurer of his State's Society
" one month's pay," and the interest of the fund thus created
was used to alleviate the wants of the distressed.

They also embodied within their constitution the following
glowing principles :

"An incessant attention to preserve inviolate those exalted
rights and liberties of human nature, for which they fought and
bled, and without which the high rank of a rational being is a
curse instead of a blessing. An unalterable determination to
promote and cherish, between the respective States, that unison
and national honor so essentially necessary to their happiness
and the future dignity of the American empire."

Its officers consisted of President, Vice-President, Secretary,
Treasurer, and Assistant Treasurer. These were elected annu-
ally by a majority vote of the members.

General Washington was the first President and held that
position for 16 years. After his death General Alexander
Hamilton succeeded him. He held the position six years.
Death also relieved him from the duties of the office, the duel
with Aaron Burr terminating his life.

It would seem from the standpoint of to-day that the fact of
such men as Washington, General Knox, and others of like char-

PATRIOTIC SOCIETIES. 165

acter and position being connected with the Society of the Cin-
cinnati would have been sufficient to give it a hold upon the
public favor, and probably this would have been so but for the
following causes. It will be seen that by the constitution or
plan of the Society, its members were pledged to maintain in
undisguised harmony the union of the States. This was not
altogether pleasing to many who were sticklers for distinct State
sovereignty, for as yet the Articles of Confederation were practi-
cally untried, and many preferred a form of independence and
freedom in State government.

Secondly, it was exclusive, being intended for the perpetuation
of kind feeling between "the officers of the American Army,"
which, of course, debarred many from membership.

Thirdly, it savored to many of a return to the customs at least
of royalty, in the transmission of hereditary rights, and also as
unjustly elevating the military above the mass of the people.

Consequently the " Society of the Cincinnati " was denounced
by the mass of the people, who regarded it as harmful to the
good and liberty of the nation. Not here was to be found
material to furnish the bone and sinew which had been so
helpful in the late war. Not here was to be found a society
which would be in hearty sympathy with the demands and needs
of a common people. Not here, but from among themselves,
must this material be found, and, accordingly, in the minds of a
faithful few of Tamina's band, this idea finally blossomed into
fruit in the resuscitation of the old society.

The need having been recognized of a society for the protec-
tion of the rights of the people at large, or the masses of the
people, the Sons of Saint Tamina being ready to undertake the
formation of such a society, the result was, as we have said,
the organization of the Saint Tamina Society or Columbian
Order.

The question of government was the all-absorbing topic of
the day, and we find that the discussion of adopting the Federal
Constitution really divided the country into two distinct parties.
Prominent men, among whom were Jay, Hamilton, and Chancel-
lor Livingston, were strenuous in advocating it upon the ground
that it was the most energetic government they could obtain.
They were as strongly opposed by men equally prominent,

1 66 IMPROVED ORDER OF RED MEN.

among whom were George Clinton, Governor of New York,
Robert Yates, and others. " The opponents of the Constitu-
tion did not profess to be adverse to a confederation, but they
looked upon the project before them as an attempt at consolida-
tion, and the erection of an irresponsible power to destroy the
sovereignty of the States."

History shows us that the Constitution was adopted, that the
Tammany Society was formed, and that it numbered for years
among its ranks moderate men of both parties (Federal and anti-
Federal). Being composed of the more conservative element of
both parties, it was, of course, free from any charge of being
" a party institution." As the years go on, we will see in tracing
its history that this trait or characteristic changed, and that in
the administration of Jefferson, it became distinctly known as
the organ of one party, or as embracing within it the character-
istics peculiar to one political party of the United States.

The formal organization of this association took place on the
twelfth day of May, 1789, in the city of New York, and was
accomplished principally through the efforts of William Mooney,
an American by birth, but of Irish descent, who had been a
leader among the " Liberty Boys " during the Revolution. He
entered into the Revolutionary War with the enthusiastic spirit
characterizing the race of which he was a descendant, and upon
the close of the struggle was still as ready as at its beginning to
serve his country in whatever way he could. After the war he
entered into mercantile life on Nassau Street, New York City,
as an upholsterer, but afterwards moved to Maiden Lane, and
still later to Chatham Street. Through all his life he was an
active partisan, and was rewarded substantially by the party
whose cause he espoused.

The first constitution of this Society declared that it was
formed "to connect in indissoluble bonds of Friendship, Ameri-
can brethren of known attachment to the political rights of
human nature and the liberty of the country."

The following account of the formation of this Society is taken
from its history written by R. G. Horton, Esq., and published
by authority of the Tammany Society of New York in 1867.

On the twelfth day of May, 1789, about two weeks after
General George Washington had taken the oath of office as

PATRIOTIC SOCIETIES. 167

first President of the United States in the balcony of the old
City Hall, at the foot of Nassau Street, in the city of New York,
the organization known as the Tammany Society or Columbian
Order was instituted. Various parties had existed before and
during the Revolution in different sections of the country under
the name of Sons of Saint Tammany or Tamina. This body
was organized by William Mooney, whose purpose in/so doing
was patriotic and purely republican, and the constitution pro-
vided by his care contained a solemn asservation, which every
member was required to repeat and subscribe to, " that he would
sustain the State institutions, and resist the consolidation of
power in the general government."

Mooney, in the first instance, intended to do no reverence to
Tamina, the distinguished and honored native American chief-
tain. His idea was to confer the honor upon Columbus, the
discoverer of America, as evidenced by the name of the Society,
which was to be styled the "Columbian Order," and to the
public belongs the credit of naming it the Saint Tammany Soci-
ety, the uninitiated supposing it to be one of the many Saint
Tamina Societies that were scattered throughout the South and
West.

Seeing that the Indian name was popular, Mooney and his
associates concluded to give Columbus a second place in the
title of the Order. They therefore accepted the Red Chieftain
as their divinity, and named their organization the Tammany
Society or Columbian Order. Although the Society after-
wards became purely a political institution, it was not so at its
organization. As we have before said, the feature of distinct
party affiliation was introduced during the time of Jefferson.
Until then, it was composed of men of different political opin-
ions. It incorporated a benevolent feature in its organization,
as its charter shows, and in the earlier days of its existence, the
Tammany Society was made the means of rendering assistance
to needy and worthy objects. Soon, however, its attractions
became of a social nature, owing to its meetings being held at
public houses, and conviviality often took the place of patriotism
and benevolence.

The Society having been instituted on the twelfth day of
May, that day was adopted as the anniversary of the Order,

168 IMPROVED ORDER OF RED MEN.

instead of the first of May previously celebrated by the old
Saint Tamina Societies, and the anniversary of the formation
of the Society was celebrated by a grand festival on the banks
of the Hudson River.

On that occasion, tents or wigwams were erected about two
miles from the city of New York, for the reception and accom-
modation of the brethren, the calumet of peace was smoked,
and the tomahawk was buried. After engaging in various In-
dian dances, and other recreations so popular at the time, until
the close of the day, the company returned to the city, where
the amusements were continued.

The officers or chiefs for the first year of the Societies were
as follows : Grand Sachem, William Mooney ; Sachems, White
Mattack, Oliver Glenn, Philip Hone, James Tylie, John Camp-
bell, Gabriel Furman, John Burger, Jonathan Pierce, Thomas
Greenleaf, Abel Hardenbrook, Courtlandt Van Beuren, and
Joseph Godwin ; Treasurer, Thomas Ash ; Secretary, Anthony
Ernest ; Wiskinkie, or Doorkeeper, Gardiner Baker.

The Society adopted Indian forms, ceremonies, and costumes,
and divided the year into seasons and the seasons into moons.
The season of Snow embraced the months of December, Janu-
ary, and February ; the season of Blossoms, March, April, and
May ; the season of Fruits, June, July, and August ; and the
season of Hunting, September, October, and November.

All the transactions of the Society were dated from three
eras : First, its own organization ; second, our national indepen-
dence ; third, the discovery of America.

In the formation of the 13 Tribes into which the Society
was divided, 13 Sachems were elected, from which number one
was selected as the Grand Sachem. All of their customs were
borrowed from Indian tribes, which were then so numerous in
the country, and it was claimed that this was done to conciliate,
as far as possible, those tribes of red men who were devastating
the defenceless frontiers, and this did, in fact, prove of some
avail during the year following the institution of the Society,
averting, in all probability, a bloody war with the Creek Indians.

Mention is made in the records of the society of the " Council
Fire," "Calumet" or pipe of peace, and the "Tomahawk"
which was always buried when the pipe of peace was smoked.

PATRIOTIC SOCIETIES. 169

The manner of admission was by being proposed at one meeting,
and elected at the next, and it required the vote of every mem-
ber present to elect an applicant. The initiation fee was three
dollars, and the annual dues one dollar. At the initiation of a
candidate, the ceremony was enlivened by the singing of the

following ode or chant : —

/
ODE.

• " SacrecTs the ground where Freedom's found,

And Virtue stamps her name ;
Our hearts entwine at Friendship's shrine,
And Union fans the flame ;
Our hearts sincere
Shall greet you here,
With joyful voice
Confirm your choice.
Et-hoh ! Et-hoh ! Et-hoh ! "

The division of the Society into thirteen branches denomi-
nated Tribes, was in imitation of the thirteen nations of Saint
Tamina's kingdom, and when it was found by a coincidence
that this number corresponded with the thirteen original States
of the Union, a name or " totem " was given to each State, of
which the following record has been preserved : —

New York was given the Eagle ; New Hampshire, the Otter ;
Massachusetts, the Panther ; Rhode Island, the Beaver ; Con-
necticut, the Bear; New Jersey, the Tortoise; Maryland, the
Fox ; Pennsylvania, the Rattlesnake ; Delaware, the Tiger ;
Virginia, the Deer ; North Carolina, the Buffalo ; South Caro-
lina, the Raccoon ; and Georgia, the Wolf.

When a member joined the Society, he either chose one of
these Tribes as he preferred, or he was assigned to one by the
Grand Sachem.

At the installation or raising up of the Grand Sachem, there
was sung the " Et-hoh " or sacred song, commencing

" Brothers our council fire shines bright, Et-hoh ! "

Every applicant for membership was required to be vouched
for by a member "that he was a true republican, and firmly
attached to the Constitution of the United States."

The Society adopted the word Friendship for its motto, after

1 70 IMPROVED ORDER OF RED MEN.

the example of the old Order of Saint Tamina, whose watchword
was Freedom, and those mottoes have been preserved in the
present Improved Order of Red Men, with the addition of the
motto Charity, thus suggesting the chain of connecting links —
Sons of Liberty, 1765 ; Sons of Saint Tamina, 1771 ; Saint
Tamina Society, 1789; Society of Red Men, 1813-16; Improved
Order of Red Men, 1833.

In the year 1789-90, a matter of dispute arose between the
United States government and the Creek Indians, which for a
time threatened serious consequences, and in order to bring
about a settlement of the difficulty, Col. Marinus Willett, was
sent by Congress to confer with Alexander McGilvey, a half-
breed of great influence with that nation, and induced him, to-
gether with about thirty chiefs of the Creeks, to accompany him
to the city of New York on a visit to the Great Father, General
Washington. The Tammany Society, on learning of the pro-
posed visit, and desirous to conciliate the Indians, determined
to receive them with a great display of ceremony and savage
pomp. The members were accustomed to dress in Indian cos-
tumes, and on this occasion wore feathers, moccasins, and
leggings, painted their faces in true Indian style, and sported
huge war-clubs, knives, and tomahawks.

The following report of Colonel Willet to the United States
military authorities, is found on page 1 1 2 of the Military Actions
of Colonel Willett in the Congressional Library at Washing-
ton, D. C. : -

" On Tuesday, the 2oth, I left Philadelphia at the dawn of
day — arrived at Elizabeth Point at four o'clock in the after-
noon, from which place just at dusk I set out for New York in
a row-boat, landed at White Hall rock between nine and ten
o'clock. Set out again for Elizabeth Town Point at two o'clock
in the morning, at which place I arrived at six o'clock, where I
found a sloop which had been sent from New York to transport
us to that place. Embarked on board the sloop with the In-
dians for New York. We landed about noon, near the coffee-
house, and were received with great splendor by the Tammany
Society in the dress of their Order ; conducted up Wall Street
past the Federal Hall where Congress was in session, and with
great pomp and parade escorted to see the President. The

PATRIOTIC SOCIETIES.

171

Indians, with additional parade, visited the Minister of War and
Governor Clinton, where an elegant entertainment finished the
day."

In addition to what is detailed in Colonel Willett's report,
it may be stated that the Indians were also conducted to the
Wigwam of the Tammany Society, on entering which, they were
so surprised at the preparations made to receive theuft, and at
the number (as they supposed) of their own race present, that
they " uttered a whoop," which almost terrified the people, in-
cluding the mock Indians. They seemed overjoyed by the
manner in which they were treated, so much so that they per-
formed a dance and sang the " Et-hoh " song, an Indian ode
sung only on great occasions.

The Calumet of Peace was smoked, and so well were they
pleased by the speech delivered to them by the Grand Sachem,
William Pitt Smith, in which he told them that " although the
hand of death was cold upon the two great chiefs Tamina and
Columbus, yet their spirits were still walking to and fro in the
wigwam," that they gave him the title of " Tuliva Mico " or Chief
of the White Town.

In the evening they were taken to the theatre by the mem-
bers of the Society, and before their departure to their own
territory, they entered into a treaty of peace and friendship with
Washington, the " Beloved Sachem of the Thirteen Fires," as
they termed him.

Thus it may be said that the dreaded war with this nation,
at that time one of the most powerful, was averted and peace
secured, mainly through the efforts of the Tammany Society.
In June, 1790, the Society established a museum for the pur-
pose of collecting and preserving everything of historical value.
This was called the Tammany Museum, and every member of
the Society had free access to it for himself and family. After
changing hands several times, this museum formed the founda-
tion of what was afterwards called Scudder's Museum. In the
year 1805, the Society was incorporated under the name of
"the Tammany Society." It maintained its Indian organiza-
tion and continued to use Indian costumes, ceremonies, and
habits as late as the year 1811, and we read that on May 13,
1811, corner of Nassau and Frankfort Streets, they laid the

172 IMPROVED ORDER OF RED MEN.

corner-stone of their new hall, and marched from their old
wigwam in " Martling's Long Room," in Indian file, wearing
their aboriginal costumes. Martling's Long Room was situated
at the corner of Spruce and Nassau Streets. The new hall was
occupied by the Society until its removal in 1867 to the present
Tammany Hall.

During the war of 1812-14, the members of the Tammany
Society offered their services in the defence of the city of New
York, and repaired in a body to the forts, volunteering and per-
forming patriotic duty and the labor of erecting and manning
the redoubts against the British. After peace was declared,
the Society relapsed into a political organization, and has since
remained so, exerting a powerful influence in political circles.

One fact in connection with the Society worthy of honorable
record, and which should be ever remembered by the American
people with gratitude, occurred in the year 1807-8.

During the War of the Revolution, the British prison ships at
" Wallabout " were crowded with prisoners, and from inhuman
treatment, scanty food, and, in many cases, no food at all,
together with the ravages of disease, the Americans had died
at a fearful rate, and their bones had been permitted to bleach
upon the shores. Repeated calls had been made upon Congress
to bury these bones at the public expense, which, however, were
unheeded. The Tammany Society at length determined to per-
form the sacred duty of interment, and appointed a committee
to carry this determination into effect. The magnitude of the
undertaking can best be realized from the following stanza from
the pen of Phillip Freneau, a most gifted poet of Revolutionary
times, the college-mate and warm friend of President Madison: —

" Each day at least six carcases we bore,
And scratched their graves upon the shore ;
By feeble hands the graves were made —
No stone memorial o'er their corpses laid.
In barren sands and far from home they lie —
No friend to shed a tear in passing by ;
O'er the mean tombs the insulting Britons tread,
Spurn at the sand, and curse the Rebel dead. "

By the most reliable accounts, not less than 11,500 souls
perished on board the prison ships moored in the East River.

PATRIOTIC SOCIETIES. 173

Paine predicted that before America would submit to England,
the bones of 3,000,000 of her citizens would whiten her shores.
So far was this prediction verified, that the bones of 11,500
victims to British cruelty had indeed whitened the shores of
Wallabout, and were buried by the Tammany Society.

"Tammany Society took up the subject in 1803," and en-
deavored to obtain assistance from Congress, without/success.
Finally, in 1807, "when it became evident that Congress would
do nothing" in the matter, a committee called "the Wallabout
Committee " was appointed, to take measures for carrying the
long-contemplated design of interment into effect. This com-
mittee reported in 1808, and immediate measures were taken to
carry into effect their suggestions. The corner-stone of the
tomb was laid on the I3th of April, 1808, when a grand and
imposing procession was formed under the direction of Major
Aycregg, Grand Marshal. The military companies and civic
societies united with the Tammany Society and proceeded to
the spot, where Joseph D. Fay, the orator of the day, delivered
an eloquent and impassioned oration. Referring to those who
had perished for the love they bore their country, he said : " On
this day we lay the corner-stone of their tomb. Their ashes
hitherto have been blown about like summer's dust in the whirl-
wind. But the marble column shall rise on this spot, and tell
to future ages the story that they had to choose death or
slavery, and that they nobly elected the former. The curious
mariner shall point to it in silent admiration, as he passes at a
distance, and posterity shall call it 'the tomb of the Patriots."1

The result being completed, the Society fixed on the 25th of
May of the same year, for consigning the bones to their final
resting-place ; but the weather proving too stormy, the cere-
mony was postponed until the 26th, when one of the largest and
most magnificent funeral pageants which this city has ever wit-
nessed took place. Garret Sickles was the Grand Marshal of
the day. The first feature in the procession was a trumpeter
mounted on a black horse, carrying in his hand a black flag,
upon which was inscribed in letters of gold, " Mortals, avaunt !
11,500 Spirits of the Martyred Braves! Approach the tomb of
Honor, of Glory, of Virtuous Patriotism ! "

"Then followed the military under command of Brigadier.-

174 IMPROVED ORDER OF RED MEN.

General Morton, and immediately after, the Wallabout Commit-
tee, each member with a bucktail in his hat. Then came the
Tammany Society, headed by Benjamin Romaine, Grand Sachem,
with all the insignia of their Order, making a most impressive
display. The municipal governments of New York and Brook-
lyn came next (De Witt Clinton was then mayor of the city)
followed by the Governor of the State, D. D. Tompkins, and
Lieutenant-Governor John Broome, members of Congress, mili-
tary and naval officers of the United States, and finally all the
various civic societies of the city. The procession proceeded
through the principal streets, crossed to Brooklyn, and moved
to the vault in Hudson Avenue, near York Street, which was to
contain the remains of the patriot dead. Dr. Benjamin De Witt
delivered the oration, which he had prepared at the request of
the Tammany Society. After its conclusion, the coffins were
deposited in the tomb, and the procession returned to the city."

By this act this Society, which as " the Sons of Liberty " had
assisted in the defence of their country's rights, and as the Sons
of Saint Tamina had protected the claims of the people at large,
delivered their beloved country from "the disgrace which justly
attached to our country for the neglect which it showed to the
memory of these brave men," and added fresh laurels to their
ever-increasing fame as the Tammany Society or Columbian
Order.

The extended description given of the Tammany Society of
New York is justified by the fact that it is the only branch of the
patriotic organizations founded in the latter half of the eighteenth
century which has maintained an unbroken existence from its
institution down to the present time. That period of its history
which has been here related covers the time when it was really
a patriotic and benevolent institution, and before it had been
changed from its original purposes into a political organization.
It is hardly necessary to add that, of course, there is not the
slightest connection between the Tammany Society of New
York and the Improved Order of Red Men except the common
origin in the patriotic societies existing over 100 years ago.

To properly understand the prominent place occupied by the
Societies of Saint Tammany from 1771 to 1820, it is necessary
to refer briefly also to mention made, of them in the con-

PATRIOTIC SOCIETIES. 175

temporaneous history of the city of Philadelphia. It will be
remembered that branches of the organization existed through-
out the colonies, from the period of the revolution until, with
the exception of the Saint Tammany Society of New York,
they ceased to exist. They all seem to have been originally
patriotic and benevolent societies. The element of $ecay was
introduced when they turned from benevolent to political pur-
poses. Apparently they could not exist both as fraternal organ-
izations and as factors in politics. The Tammany Society of
New York is the only survivor, and is the concentration of
Democratic politics.

In Westcott's History of Philadelphia, frequent mention is
made of the Tammany Societies that existed in that city, and
with due credit to this source of our information, we make the
following extracts.

In chronicling the events of 1/72, Mr. Westcott states that
the Tammany Society, afterwards of much importance, first as
a patriotic body and afterwards as a political association, was
established in this year. On Friday, May ist, "a number of
Americans, Sons of King Tammany, met at the house of James
Byrnes to celebrate the memory of that truly noble chieftain,
whose friendship was most affectionately manifested to the
worthy founders and first settlers of this province. After
dinner the circulating glass was crowned with wishes loyal and
patriotic, and the day concluded with much cheerfulness and
harmony." The account from which this was evidently copied
goes on to say, " it is hoped that from this small beginning a
society may be formed of great utility to the distressed, as this
meeting was more for the purpose of promoting charity and
benevolence than mirth and festivity."

It will be noticed that this organization took place in 1772,
only one year later than the organization at Annapolis, Md.
It is more than probable that like the society at Maryland this
Tammany Society of Philadelphia was a transformation of a
body previously organized as the Sons of Liberty. The Sons
of Liberty certainly existed in Philadelphia, because, according
to Westcott, a circular was addressed by them to William Coxe
of Philadelphia, who had been appointed stamp-master for East
Jersey. A delegation from the Sons of Liberty waited upon

176 IMPROVED ORDER OF RED MEN.

him and asked him to resign, saying, " If, sir, you refuse our
very reasonable request, it will be disagreeable both to you and
to us." This communication was dated December 27, 1765.
This citation also proves the existence of the Sons of Liberty
in Philadelphia in the year 1765 contemporary with the branch
of the same society existing in Boston in that year.

The celebration of the Tammany Society in 1772 must have
been successful, because in 1773 we are told that it resolved
to extend the interest which was manifested in its objects,
and for that purpose a circular was sent to 126 of the most
prominent individuals in the city, among whom may be men-
tioned Chief Justice Chew, Rev. Jacob Duche, Rev. Thomas
Coombe, Rev. William White, John Dickinson, James Allen,
Andrew Allen, Gov. William Franklin (of New Jersey), Gov.
James Hamilton, Thomas Mifflin (afterward Major-General and
Governor of the State), Lieutenant-Governor Richard Penn,
David Rittenhouse (the astronomer), Joseph Reed, and Thomas
Wharton, Jr. (each afterward President of the State), and many
others of like prominence. The circular inviting these gentle-
men to be present was as follows : —

"APRIL 28, 1773.

" SIR : As all nations have for seven (several ?) centuries past adopted some
great personage remarkable for his virtues and loved for civil and religious
liberty as their tutelar saint, and annually assembled at a fixed day to com-
memorate him, the natives of this flourishing province, determined to follow
so laudable example, for some years past have adopted a great warrior,
sachem and chief named Tammany, a fast friend to our forefathers, to be
the tutelar saint of this province, and have hitherto on the ist of May done
the accustomed honors to the memory of so great and celebrated a personage.
And for this purpose you are requested to meet the children and associate
Sons of Saint Tammany at the house of Mr. James Byrnes, to dine together
and form such useful charitable plans for the relief of all in distress as shall
then be agreed upon."

This circular is susceptible of two interpretations. One is,
that those from whom it issued desired to impress the gentle-
men to whom it was sent with the fact that the Sons of Tam-
many had a strength much greater than was actually the fact.
The language will also bear the interpretation that "for some
years past" it had been in existence, and had done homage to
the memory of Tammany. This latter view is at variance with

PATRIOTIC SOCIETIES. 177

the record made by Mr. Westcott that the Tammany Society
was established May i, 1772, but the original data, from which
that statement was copied, may have been furnished by some
one not familiar with the facts. If we admit the probability
that there had been an organization which, "for some years
past," had adopted Tammany as its tutelar saint, therf its organi-
zation would antedate the Society at Annapolis, which in 1771
was organized out of the previously existing Sons of Liberty.

Among various other public actions celebrated during the
year 1779, mention is made of St. Tammany's Day, and the
"observance of this noted anniversary on the 1st of May by
the Sons of St. Tammany." They seem to have had as their
guests, " their adopted brethren of St. Patrick, St. Andrew, and
St. George," and they had a dinner at the old theatre, South-
wark.

Among the popular celebrations of the year 1783, was the
appropriate observance on Thursday, May I, of the anniversary
of St. Tammany, "the tutelar Saint of Pennsylvania," at the
country seat of Mr. Pole on the Schuylkill by 250 "Constitu-
tional Sons of St. Tammany," who were decorated with buck-
tails and feathers. At noon thirteen Sachems or Chiefs were
appointed, who selected a head Chief and Scribe. The cere-
mony of burying the tomahawk, in token that the war with
England had ended, was then performed, each man casting a
stone upon its grave, after which the calumet, or pipe of peace,
was smoked. The bowl of the pipe was a huge ram's horn,
gilded with thirteen stars, and its stem a reed six feet in length
decorated with peacock feathers. In a cabin set apart for that
purpose a feast was prepared for the members. At one end of
this cabin was a portrait of St. Tammany, and besides this there
was a design of the siege of Yorktown, and portraits of Wash-
ington and Rochambeau. Thirteen toasts were drunk to the
accompaniment of artillery salutes and three cheers, which,
when the army and Washington were named, swelled spontane-
ously to thirteen. At the toast to " The friends of liberty in
Ireland," and "The tuning of the Harp of Independence,"
thirteen cheers were again given, and the band struck up " St.
Patrick's Day in the Morning." After the drinking of toasts
had ended, the Chief sang the first verse of the original song

178 IMPROVED ORDER OF RED MEN.

for St. Tammany's day, — a composition in vogue in the special
celebrations long before the revolution, — and the remaining
stanzas were sung by Mr. Leacock. The song thus referred to
was as follows : —

SONG FOR SAINT TAMMANY'S DAY.

Of Andrew, of Patrick, of David, and George,

What mighty achievements we hear!
While no one relates great Tammany's feats,
Although more heroic by far, my brave boys,

Although more heroic by far.

These heroes fought only as fancy inspired,

As by their own stories we find ;
Whilst Tammany, he fought only to free
From cruel oppression, mankind, my brave boys,

From cruel oppression, mankind.

When our country was young, and our numbers were few,

To our fathers his friendship was shown ;
(For he e'er would oppose whom he took for his foes).
And he made our misfortunes his own, my brave boys,

And he made our misfortunes his own.

At length, growing old, and quite worn out with years,

As history doth truly proclaim,
His wigwam was fired, he nobly expired,
And flew to the skies in a flame, my brave boys,

And flew to the skies in a flame.

Other songs in honor of the saint were sung, and the war-
riors, highly pleased with the gaiety of the Chief, bore him on
their shoulders from the green into his cabin amid the shouts of
all present. The colors of France and Holland, and the State
flag of Pennsylvania, had been raised in the morning on separate
staffs. These were struck after sunset at a signal from the
cannon. The Chief and his Sachems then marched into the
city in Indian file, the band playing "St. Tammany's Day."
They saluted the French Minister in passing, and proceeded to
the Coffee-House, where, after giving three cheers, they dis-
persed and returned to their homes.

On the ist of May, 1784, another celebration was held at the
country seat of Mr. Pole, when the State flag was hoisted with

PATRIOTIC SOCIETIES, 179

the colors of France and the Netherlands on either side, the
ceremony being accompanied by a salute with a cannon. The
usual toasts were drunk, and on their way home from the ban-
quet the Sons of St. Tammany saluted General Washington
who was dining with Robert Morris, at Lemon Hill, with music,
cheers, and firing of cannon. The Ministers of Frande and the
Netherlands were complimented in a similar manner.

At the celebration in the following year, 1785, which was held
at the country seat of Mr. Beveridge on the Schuylkill, " The
compliments of General Washington for the respects paid him
in the previous year being communicated by the Secretary, pro-
duced thirteen cheers which came from the heart." One of the
features of this celebration was the raising of a new flag with a
painting of St. Tammany upon it.

On the i ith of April, 1786, the Sons of St. Tammany received
at their wigwam on the Schuylkill the famous Seneca Chief
"Corn Planter," who with five other Chiefs had arrived in
Philadelphia on the way to New York in order to secure action
by Congress upon certain matters of interest to their nation.
What followed is thus described: "About three o'clock in the
afternoon the Tammany Sachems waited on ' Corn Planter ' and
his companions at the Indian Queen Tavern, and attended the
Chiefs separately to a rendezvous near the wigwam. Three
others of the Indians were escorted by a company of militia.
On the arrival of the Sachems cannons were fired and flags
hoisted. Corn Planter then made a speech in which he ex-
pressed himself in strong terms of amity and friendship for the
whites, and after a salute of thirteen guns and three cheers from
the company, which numbered about 2000 persons, a circle was
formed about the ' council fire ' and the pipe of peace was
smoked. A libation of wine was poured out in honor of St.
Tammany, after which Corn Planter and the other Indians per-
formed the war dance followed by a peace dance in which the
Tammany Sachems and militia officers participated. One of
the Sachems then replied to Corn Planter's speech in fitting
terms, a salute was fired, the colors struck, and the Indians
escorted back to town."

St. Tammany day was celebrated by the Society on the ist of
May at the wigwam in the usual manner. Charles Biddle, Vice-

l8o IMPROVED ORDER OF RED MEN.

President of the State, was elected Sachem, and hailed as Tam-
many. The names of the other Sachems, together with the
Indian titles conferred upon them, are recorded as follows : — •
Jonathan Bayard Smith, " lontonque " ; Alexander Boyd, " Tata-
boucksey " ; Thomas Nevill, " Hoowamente " ; Frederick Phile,
" Pechemelind " ; Daniel Heister, " Towarraho " ; William Coates,
" Deunquatt " ; Joseph Dean, " Shuetongo " ; William Thorpe,
"Simougher"; Emanuel Eyre, " Tediescung " ; Zachariah En-
dress, " Shamboukin " ; Thomas Proctor, " Kayashuta " ; and
Elias Boys, " Hyngapushes." At this celebration a portrait of
Corn Planter was presented by Mrs. Eliza Phile to the Sachem
" lontonque," Jonathan Bayard Smith, and an ode was recited
by Brother Prichard, which we reproduce as follows : —

ODE.

When superstition's dark and haughty plan

Fettered the genius and debased the man,

Each trifling legend was as truth received ;

The priest invented and the crowd believed ;

Nations adored the whim in stone or paint,

And gloried in the fabricated saint.

Some holy guardian, hence, each nation claims —

Gay France her Denis, and grave Spain her James.

Britons at once two mighty saints obey ;

Andrew and George maintain united sway.

O'er humbler lands the same odd whim prevails —

Ireland her Patrick boasts, her David, Wales.

We, Pennsylvanians, these old tales reject,

And our own saint think proper to elect.

Immortal Tammany, of Indian race,

Great in the field, and foremost in the chase,

No puny saint was he, with fasting pale,

He climb'd the mountain and he swept the vale ;

Rushed through the forest with unequalled flight —

Your ancient saints would tremble at the sight —

Caught the swift boar, and swifter deer with ease,

And worked a thousand miracles like these.

To public views he added private ends,

And loved his country most, and next his friends.

With courage long he strove to ward the blow,

(Courage we all respect e'en in a foe),

And when each effort he in vain had tried.

Kindled the flame in which he bravely died !

Q
U

PATRIOTIC SOCIETIES. 181

To Tammany let well filled horns go round ;
His fame let every honest tongue resound :
With him let every generous patriot vie
To live in freedom or with honor die !
Nor shall I think my labors too severe,
Since ye, wise Sachems, kindly deign to hear.

On the way back to the city the members of the Society
stopped at the residence of Benjamin Franklin and paid its
respects to that honorable statesman.

At the celebration by the Jeffersonians in honor of the acquisi-
tion of Louisiana, held May 12, 1804, mention is made that "the
Tammany Society paraded with 'the Tribe of Pennsylvania' and
sixteen others." Mention is also made of "the incorporated St.
Tammany " as being among the societies which paraded.

In 1806 the Tammany Society at its meeting in May, "pro-
ceeded in great state to the wigwam at Rowland Smith's, Spring
Garden, bearing the general flag of the General Council of
Sachems, the property flag of each tribe, and the peculiar
insignia of the Society, — the Great Key, the Bugle Horn, the
Calumet, and the Sheathed Tomahawk." The affair was ren-
dered more imposing by the appearance of a new band of music
composed of performers upon six clarionets, four flutes, two
horns, two bassoons, one bass drum, a psaltery, and some vio-
lins. Dr. Michael Leib was Grand Sachem.

When, in 1814, the Committee of Defense thought that
" field fortifications " should be thrown up on the western side
of the city of Philadelphia, a public call was made for volunteers
to perform the labor necessary. Hearty enthusiasm was shown,
and all classes of society joined the organizations in a body, and
among those who thus responded were four hundred members
of the Tammany Society on one occasion, and one hundred and
thirty on another.

There were other celebrations of Saint Tammany's Day, but
enough has been given to indicate the nature of the festivities
which marked these occasions. It will be noticed that the
leading members and officers of these organizations were men
prominent in social and political affairs, but at first this ten-
dency to political action was controlled by patriotic impulses
and inspired with the desire to complete the organization of the

1 82 IMPROVED ORDER OF RED MEN.

Republic which had been founded as a result of the Revolution-
ary War. The Tammany Societies wherever they existed seem
to have been opponents of everything tending towards mon-
archy, or which in the slightest degree would cripple the com-
plete civil and religious liberty gained in the establishment of
the new government.

As an indication of the gradual change taking place in the
objects controlling the Tammany organizations as early as 1796,
we quote the following from Mr. Westcott : —

"To the national societies may be added 'the Society of Saint Tammany,
or the Columbian Order.' Before the Revolution an association bearing this
name was social and patriotic. It continued firmly patriotic in its ceremonies
and proceedings during the contest of the Revolution, and for some years
afterwards. In 1796 there appeared publicly the first notices that the Tam-
many Society had become a political society in Philadelphia. It met Feb-
ruary 20 of that year at the wigwam No. 63 North Fourth Street. In 1800 the
wigwam was in Harmony Court, — probably at Northwest corner of Whale-
bone (or Hudson's) Alley."

The drift of the Society towards political action may also be
inferred from an attack made on Governor McKean who was
assailed on account of his participation as "Grand Sachem" at
the anniversary celebration of the Saint Tammany Society held
May 12, 1800, at the Buck Tavern in Moyamensing. The
" longtalk " was made by Dr. John Porter, and among the other
Sachems present besides McKean were Israel Israel and Colonel
John Barker. The Colonel Barker here named afterwards be-
came General, and it was his son, Captain James N. Barker, an
officer of the regular army, who commanded the garrison at Fort
Mifflin, assisted by Lieutenant Williams, at the time when it is
claimed the Society of Red Men was organized there. Captain
Barker resigned from the army after the close of the War of
1812, was made an .alderman of the city of Philadelphia, and
afterwards elected Mayor. While we have no evidence of the
fact, it may be that Captain Barker was a member of the
Saint Tammany Society in which his father was so prominent.
Assuming this, the connection between the Societies of Sons of
Saint Tammany and the Society of Red Men is unbroken and
complete.

In addition to the Tammany Societies existing in New York

PATRIOTIC SOCIETIES. 183

and Philadelphia, it is proper to mention the branch of the
organization in the city of Baltimore, Md. In 1805 there ex-
isted in that city a branch of the Saint Tammany Society, or
Columbian Order, fashioned after that of New York in 1789,
and purely a political organization. This branch was estab-
lished in the "Month of the Corn" and "year of discovery of
America, 314," and its existence can be traced through several
subsequent years.

The constitution of this Society, organized at Baltimore in
1805, was published in the pamphlets of the Maryland Histori-
cal Society, Vol. XXVI., indexed 385. From this constitution
we give extracts sufficient to indicate how the Society was
governed.

It declared that its purpose was to "connect in indissoluble
bands of patriotic friendship citizens of known attachment to
the political rights of human nature, and the liberties of this
country." Every member before initiation was required to come
under a solemn obligation to maintain the constitution of the
Society, and to preserve its secrets. The presiding officer was
designated as Grand Sachem, and there were as many Sachems
as States in the Union, who with the Grand Sachem, formed a
council for the government of the body. There was a treasurer
and secretary, and the quorum consisted of a number equal to
the number of States. The number of Tribes into which the
Society was divided also corresponded with the number of
States, and each Tribe took the name of a State. The place
of meeting was called a wigwam, and in the year 1808 this wig-
wam was located at North Calvert Street near the City Spring,
in what was known as the Octagon Building. The constitution
provided that the election of officers should take place at the
first stated meeting in May, annually. In the absence of the
Grand Sachem his duties for the time being were devolved
upon the " Father of the Council." The admission fee was
fixed at not more than 1000 cents, nor less than two dollars, to
be paid on the signing of the Constitution. Applications for
membership were referred to a committee for examination, and
upon the report of said committee a ballot was taken, and if not
more than two black to every sixteen white balls appeared, the
candidate was elected. He was required to attend for admis-

184 IMPROVED ORDER OF RED MEN.

sion within six months or his election was declared void. Pro-
vision was made for a new ballot in case of rejection on account
of falsehood or mistake. Otherwise he could not be proposed a
second time in the Society. Crimes against the Society were
declared to be betraying the secrets, slander, embezzlement, or
flagrant breach of civil laws ; but no person could be expelled
except after due trial. The regular meetings of the Society
were held the first Thursday evening of each month, " and the
1 2th day of May shall be observed as the anniversary of the
Society, on which a longtalk shall be delivered by a brother
appointed for that purpose." The doorkeeper was styled " The
Winskinki." He was directed to admit no person not person-
ally known to him to be a member, nor unless he presented
" the characteristic word " of the Society, nor to allow any
member to leave the wigwam without leave of absence having
been first obtained from the Grand Sachem. One significant
clause of the By-Laws, which was certainly an improvement on
the New York Society, and had a beneficent effect by prevent-
ing debauchery among the members, declared that "no drink
stronger than water shall be admitted into the wigwam."

An account of a meeting of the Tammany Society in Balti-
more, in 1807, appeared in the Baltimore American, a leading
daily of that city, from which we extract as follows : —

"MAY 23, 1807.

" At an adjourned meeting of the Tammany Society, held at their Wigwam
on the 2 ist of the month of Flowers, nineteen brethren were elected Sachems
for the ensuing year, and a meeting of Sachems being held and an allotment
being made, the following was the result : —

" Grand Sachem, John Barkson ; New Hampshire, Sachem Small ; Con-
necticut, Sachem Aitken ; Delaware, Sachem Niles ; Kentucky, Sachem
George; Georgia, Sachem McClure; Vermont, Sachem Sinclair; Pennsyl-
vania, Sachem Craig ; Virginia, Sachem Bland ; Tennessee, Sachem Snyder ;
Rhode Island, Sachem Fulton ; New Jersey, Sachem Stewart ; Ohio, Sachem
Hewitt ; South Carolina, Sachem Chase ; Massachusetts, Sachem Williams ;
New York, Sachem Moore; Maryland, Sachem Peelin; North Carolina,
Sachem Maris."

The Society maintained a fitful existence for a short time
and then, like the other branches of the organization, seems to
have gone out of existence.

The St. Tamina Society organized out of the Sons of Liberty

PATRIOTIC SOCIETIES. 185

at Annapolis in 1771, maintained its existence as late as 1810,
because in the Maryland Republican, a newspaper published at
Annapolis, Maryland, in the years 1809-10, appear the notices
of the weekly meetings of the Tamina Society of that city. On
the 1 2th of May, 1810, a longtalk was delivered before the
Society by Mr. John S. Skinner, which longtalk was subse-
quently published in the Maryland Republican. The longtalk
was so acceptable to the members of the Society that on the
" 1 2th day of the Month of Blossoms, the Year of Discovery
318," a resolution was unanimously adopted, "that the thanks
of this society be presented to Brother John S. Skinner for the
appropriate longtalk delivered by him, and that he be requested
to furnish a copy for publication."

The address was accordingly published in the Republican for
May 19, 1810, and a copy is before us as we write. In the
longtalk the speaker referred in eloquent terms to the days of
the Revolution, claiming that the society which he addressed
was directly descended from the St. Tamina Society of the
olden time. We make a few quotations as follows : —

" Brothers, our Society takes its name from a celebrated Indian chief of
the Delaware Tribe who was, like Logan, renowned for his illustrious qualities
and like him also ' the friend of the white man.1 Its symbols are properly
borrowed from the aboriginal Americans whose state when discovered pre-
sented a model of perfect freedom if not primeval innocence and affection.
It was instituted by a sturdy band of inflexible patriots, who secretly as-
sembled together amidst surrounding horrors of British desolation through
the Revolutionary War, to commune over the affairs of their country, and to
watch the motion of its enemies. From this fountain sprung forth many
waters, out of this beginning has grown that chain of institutions of which
we are a component link, and which we have this day met to brighten and
to celebrate." . . . "Secrecy was properly imposed on each member at his
admission, thus far resembling the social dinners at Sparta, where, when the
Spartan youth entered, the oldest man present pointed to the door and said,
' No one word spoken in this company goes out there.' "

A large portion of the address is devoted to the political
character of the Society, and much sound advice is given the
members as to their duties as citizens. He said : —

" Brothers, beware of abusing the elective franchise, that is the great
bulwark of your freedom, the main pillar of your patriotic edifice, a fortress
from which you can rake your political enemies and defend forever the eternal
principles of truth, justice and equal rights. When we approach the polls,

1 86 IMPROVED ORDER OF RED MEN.

let us guard against the seductive arts of the office-hunter and the more
baneful pretensions of the masked usurper, hatching his schemes of aggran-
dizement and tyranny, aided by all the servile or deluded followers which art
or gold can secure. Such men have ' the words of Jacob and the hands of
Esau.1 "

The celebration at which this longtalk was delivered occurred
only two years before the outbreak of the War of 1812-14.
Already the shadow of the coming conflict hovered over the
country. The insolence of England aroused a storm of indigna-
tion among the people, and it was evident that war could not be
long postponed. In reference to this and to seeming vacillation
in the councils of the Nation, he spoke as follows : —

" Brothers, if there exist such solid reasons for union and vigilance at home
is there not ample cause to send our scouts, perhaps our warriors, to watch
and punish foreign aggressions beyond the great waters? I thought, did we
not all expect, that unless ample reparation was made us, the tomahawk
which lies concealed beneath the council fire of our great wigwam would have
been unburied when our (national) Sachems assembled in the month of
Beavers. We thought that they who had treacherously rejected the friendly
wampum, and insolently refused to smoke the Calumet of Peace, ought not
to have passed unpunished. We thought the bloody scalps of our brethren
slain in the Chesapeake would have roused apathy itself. But some evil
birds have been flying among us — some old squaws seem to have been ad-
mitted in disguise into the Council of our Sachem, and to have turned our
wrongs into jest for fear of the battle. I have no hope of brightening your
honor until these old squaws are kept at home to hill their corn and dress
their potatoes. I have notched a list of our wrongs, but unredressed as they
are likely to be, I fear their rehearsal would drive us into despair and rage
and convert this jocund society into a mourning scene. With England we
have whiffed the pipe of peace, but as soon as our back was turned she struck
us with the tomahawk and drew the scalping knife. She pretends to great
honor and lofty views, but all is hollow, false and faithless and inconsistent.
In England is a government ' uniting the mock modesty of a bloody sceptre
with the little traffic of a merchant's counting-house, wielding a truncheon in
one hand and picking a pocket with the other.' Against France, too, we
have much ground for complaint. Her injuries may be likened to the
Severn, but the crimes of England are huge as the Chesapeake, or vast as
the great waters of whose undived empire she boasts. Our Tribes will not
always submit to injury. They ivill yet rise in their fury, sing the -war song
and ' terrible as the mountain storm ' they will rush upon their enemies.'1'1

In view of the war that so shortly ensued, the concluding
words of the above paragraph seem almost prophetic, and

PATRIOTIC SOCIETIES. 187

during the two years of blood and conflict which marked that
page of our nation's history, the blood of the Sons of St. Tam-
many was freely shed as the price of freedom, and, as events have
since proved, of lasting peace with our old enemies. Whether
from fear or policy, the hand of England no longer grasps the
tomahawk, and for many great suns between the two nations
the smoke from the calumet of peace has ascended to the
Great Spirit.

John S. Skinner, who delivered this oration, was born in 1772
in Anne Arundel County, Md. It has been claimed that he
was a member of the Society in the latter years of his life, but
as we are unable to find any record giving the date of his
admission we cannot vouch for the truth of this claim. His
life was full of interesting episodes, not the least memorable
being that connected with the War of 1812. He was one of
the friends who accompanied Francis Scott Key when with
others he sought the release of his friend, the aged Dr. Beams,
detained a prisoner by the British. He was a particular friend
of Mr. Key and his family. It was while on this mission to the
British fleet, under a flag of truce, that Key wrote the immortal
national hymn, the " Star Spangled Banner." Brother Skinner
was a man of considerable literary ability, and in the year 1818
published a periodical called The Censor. In the year 1819, in
company with Samuel Sands, he edited the American Farmer,
and in 1829 published and owned the Turf Register. He was
closely identified with the best interests of the State of Mary-
land, and in the year 1825 was secretary of a convention called
to discuss means best calculated to promote the prosperity of
the State. He was postmaster of the city of Baltimore for
many years, which position he filled most acceptably. Of him
it may with truth be said that he needs no eulogy as a good
man and a useful citizen.

It is now proper to mention still another society which used
the forms and ceremonies of the Indians, and which is brought
to our notice under the name of the " Kickapoo Amicable As-
sociation," which existed in the city of Washington, D. C., in
the year 1804, and which not only adopted the usages, forms,
ceremonies, and costumes of the Indian race, but also gave to
its members Indian names and, following the custom of the

1 88 IMPROVED ORDER OF RED MEX.

Indian race, bestowed the name of an animal or other natural
object upon them. Among the manuscripts of the "Oldest
Inhabitants' Association" of Washington, Vol. I., is a document
which is a copy of the original certificate of membership issued
to a member of this association named Washington Boyd, under
date of October 20, 1804. The document is in a cipher, made
by spelling backwards the words composing the certificate. The
certificate reads as follows : —

"FOR VERBEA, OR THE BEAVER, V/ASHINGTON BOYD, ESQ.,
UNITED STATES OF AMERICA.

" To the Members of the Kickapoo Amicable Association, Greeting:

" Know ye that we, the Kickapoos of Washington City, reposing due confi-
dence in the benevolent and humanizing disposition of our beloved friend the
Beaver, have adopted him and given him this in the name of our ancient and
honorable fraternity according to the rules of our association.

" J. LAMB, Secretary Washington Tribe.
"LONG LIVE THE KICKAPOOS!"

This chapter would be incomplete without giving an account
of the celebrated Indian chief who was canonized as the patron
saint of America, and after whom the Tamina (or Tammany)
Societies herein described were named. In the work of Mr.
Horton already referred to, the legend of Tamina is attributed
to the researches of the late Dr. Samuel L. Mitchell, and it is
from this account that the following legend is taken.

Long before the discoveries of Ferdinand de Soto or La Salle,
or even before the fancied voyage of Bcehem, Tammany and his
people inhabited that extensive and fertile tract of land west of
the Alleghany Mountains, and extending northward of the Ohio
river. The remains of monuments and other vestiges of art,
which are now found in that section were owing, it is said, to the
skill of Tammany. In his youth he was famed for his exploits
as a hunter and warrior, and, from beyond the Father of Waters
to the Great Salt Lake, his deeds were recounted at every
council fire. He waged for many years a war with his mortal
enemy, the Evil Spirit, and during this time his prowess and
courage exceeded, if possible, all that is related in ancient story
and song of the Grecian Hercules. This Evil Spirit took every

PATRIOTIC SOCIETIES. 189

occasion to annoy the great Chief, and first caused poison
sumach and stinging nettles to grow in the land, which diffused
virulent exhalations through the air, poisoning his people, and
puncturing them when they went to hunt. Tammany, after
various efforts to destroy them, finally took advantage of^an
excessive drouth, set fire to the prairies, and consumed the
venomous plants, which burned with so much rapidity that the
Evil Spirit himself, who was skulking about, was sorely singed
by the flames. In revenge for this, his enemy sent innumerable
rattlesnakes to infest the land, which Tammany destroyed by
sowing the seeds of the ash-tree upon the grounds, and cured
their bites by seneka-root and plantain. After this, he brought
large droves of mammoths and other huge animals from behind
the great lakes, and turned them loose upon the Tammanial
territories. These beasts caused great devastation among the
people of Tammany. They were swift and ferocious, and arrows
fell blunted from their sides, so tough and impervious were their
skins. But Tammany was not to be frustrated. He caused salt
to be sprinkled at different places throughout his dominions,
and in the paths of the animals, as they went to these licks (as
they are called to this day), he caused large pits to be dug which
were concealed by means of trees and leaves. Into these they
fell and were killed, being impaled upon the points of sharpened
trees, and their bones are yet found there, to confirm the truth
of the story.

His enemy was mortified and enraged at his disappointment
in his endeavors to injure Tammany, and now tried another
expedient to effect his purpose. He had a large dam thrown
across the lake, near where the city of Detroit now stands,
causing a great rising of the waters of lakes Huron and Michi-
gan, which was intended to deluge the country south of it,
where lay the territory of Tammany. He also threw another
across at Niagara, raising the waters of Lake Erie. The dis-
astrous effects which might have resulted from this, Tammany
averted by opening the drains in which the waters of the Miami,
the Wabash, and the Alleghany now run, and by cutting a ditch
which at present forms the channel of the Ohio. For this he
was pronounced by his adoring people "the savior of his
country." The lakes gradually subsided, but the rapids of

190 IMPROVED ORDER OF RED MEN.

Detroit and the falls of Niagara still remain as monuments of
the astonishing event !

After this, the Evil Spirit stirred up the red men of the East
and the North against Tammany, and a long and bloody war
ensued ; but they were at length defeated, and a great number
taken prisoners. When they found themselves in the power of
Tammany, they expected, of course, to be put to the most cruel
tortures and lacerations ; but each one had prepared himself for
the horrible execution, and like Alkmoonac, had determined to
sing his death-song, while gashes were separating limb from
limb, and blazing splinters stuck into his flesh. But what was
their surprise when they learned that the victorious Chief had
determined to spare their lives ! He ordered them to be
brought to his wigwam, where he delivered to them a discourse
so full of good reason and sound sense that they were heartily
ashamed of their own villainy.

But the Evil Spirit was determined not to give up yet, and so
implacable was his enmity against Tammany, that he resolved
to waylay and attack him himself. Tammany, however, knew
by the moving of the bushes where his enemy was secreted, and
pretending not to notice the discovery, he advanced, and with
his hickory staff he dealt a blow upon his adversary which made
him bellow out with pain ; and, to follow the exact words of the
legend, " they clinched, and dreadful was the crashing of timber
which they trod down in the scuffle. Never since the times
when the giants piled mountain upon mountain were there such
exertions of animal strength. For the space of more than a
league square not a tree was left standing — all were crushed
and trampled flat by the combatants. At length, after unceas-
ing exertions for fifty days, Tammany, skilfully taking advan-
tage of the hiplock, threw him head and shoulders on the
ground, and endeavored to roll him into the Ohio and drown
him ; but an immense rock standing in the way, he could not
effect it. He then seized him by the throat, and would cer-
tainly have strangled him, had not his wrist and thumb been
so sprained and weakened that they could not gripe him hard
enough to stop his breathing. Tammany by this time grew
faint and exhausted, which the Evil Spirit perceiving, slipped
out of his hands ; but, as he departed he was told to confine

PATRIOTIC SOCIETIES. 191

himself to the cold and remote regions of Labrador and Hud-
son's Bay, and was threatened with instant death if he should
ever be caught showing his face on this side of the great
lakes."

After this, Tammany devoted himself to the arts of p^ace.
He brought maize, beans, and tobacco from their uncultivated
states, and domesticated plum trees and onions, and introduced
many other improvements in agriculture. By these things he
endeared himself to his people. His government was of the
patriarchal kind, mild, but firm. His people looked up to him
as their father, and referred all their differences and disputes
to him. His decisions were always law. Plenty pervaded his
land, and his people were contented and happy. Their watch-
word was " Tammany and Liberty."

About this time, Manco Capac, the great Inca of Peru and
the descendant of the Sun, who had heard of the wisdom and
powers of Tammany, dispatched messengers inviting him to
an interview, the place of which he would mention might be
Mexico, a spot about equidistant from the dominions of each,
where he wished to consult him on a form of government which
he was about to establish for the Peruvian nation. Tammany,
before departing to have this talk with the illustrious Sachem
of the Andes, called together his tribes, which amounted to
thirteen, and delivered the following sententious precepts to
each : —

"CHILDREN OF THE FIRST TRIBE: The EAGLE should be your model.
He soars above the clouds, loves the mountain-tops, takes a broad survey
of the country round, and his watchfulness in the daytime lets nothing escape
him. From him learn to direct your thoughts to elevated objects, to rise
superior to the fogs of prejudice and passion, to behold in the clear atmos-
phere of reason all things in their true light and posture, and never expose
yourself to be surprised while the sun shines, in a fit of drowsiness or slumber.

" CHILDREN OF THE SECOND TRIBE : The TIGER affords a useful lesson
for you. The exceeding agility of this creature, the extraordinary quickness
of his sight, and, above all, his discriminating power in the dark, teach you
to be stirring and active in your respective callings, to look sharp to every
engagement you enter into, and to let neither misty days nor stormy nights
make you lose sight of the worthy object of your pursuit.

" CHILDREN OF THE THIRD TRIBE : You are to pay good attention to the
qualities of the DEER. He possesses uncommon readiness of hearing — can
judge of sounds at a great distance. In like manner open ye your ears to

192 IMPROVED ORDER OF RED MEN.

whatever is passing; collect the substance of distant rumors, and learn
before dangers surround your corn-fields and wigwams what is going on at a
distance.

"CHILDREN OF THE FOURTH TRIBE: There is one quality of the WOLF
to which I would call your attention. His wide extent of nostrils catches
the atoms floating in the air, and gives him notice of the approach of his
prey or his foe. Thus when power grows rank, and like a contagion sends
abroad its pestilent streams, I see the WOLF, like the myrmidons of Tam-
many, the first to rouse, turn his head and snuff oppression in every breeze.

" CHILDREN OF THE FIFTH TRIBE : You, my children, are to take useful
hints of the BUFFALO. He is one of the strongest animals in the wilderness ;
but strong as he is he loves the company of his kind, and is not fond of
venturing upon distant excursions. This is wise in the buffalo, and wise it
will be in you to imitate him. Operate in concert, stand together, support
one another, and you will be a mountain that nobody can move ; fritter down
your strength in divisions, become the spirit of parties, let wigwam be
divided against wigwam, and you will be an ant-hill which a baby can kick
over.

" CHILDREN OF THE SIXTH TRIBE : That social and valuable creature, the
DOG, offers something for you to profit by. The warmth of his attachment,
the disinterestedness of his friendship, and the unchangefulness of his fidelity,
mark him as the object of your kindness and imitation. Do but love with
half the warmth, sincerity and steadiness with which these, your constant
hunting companions, love you all, and happiness, comfort, and joy will make
your land their dwelling-place, and ye shall experience all the pleasure that
human nature can bear.

" CHILDREN OF THE SEVENTH TRIBE : You are to take pattern after the
BEAVER. His industry merits your regard. Forests must be cleared, hills
levelled, rivers turned to accomplish your plans. Labor and perseverance
overcome all things ; for I have heard old people say their ancestors assisted
in making the sun, immense as he appears, by collecting into a heap all the
fire-flies and glow-worms they could find ; and the moon, whose light is
fainter and size smaller, was in like manner formed by gathering into a pile
all the fox-fire or phosphoric rotten wood they could procure.

" CHILDREN OF THE EIGHTH TRIBE : The SQUIRREL, my children, offers
something profitable to you. It is his practice, as he has a foresight of
winter, to collect acorns, chestnuts, and walnuts and carry them in large
quantities to his hole. In like manner it becomes you to look forward to the
winter of life, and have some provision necessary for yourselves at that
needy time. This you may enjoy at your firesides, while all around you frost
rends the trees asunder, and the white powder lies so thick upon the ground
that you cannot venture out without your snow-shoes.

" CHILDREN OF THE NINTH TRIBE : You are to learn a lesson from the
Fox. He looks well before him as he travels, examines carefully the ground
he treads upon, and takes good care that his enemies do not come upon him
by surprise. Such keen examination will guard you from difficulties ; and,

PATRIOTIC SOCIETIES. 193

if in the course of nature, you shall be, in spite of all this, beset by them,
nothing will more effectually enable you to extricate yourselves.

" CHILDREN OF THE TENTH TRIBE : The TORTOISE, who supports on his
back the world we inhabit, offers a world of instruction to you. Were it
not for his benevolence in keeping afloat on the immense ocean in which he
swims, this land we inhabit would soon go to the bottom ; and the displeasure
he feels when men lead lives of idleness and vice, when tfcey quarrel and
injure their neighbors and families, has induced him more than once to dip
a part of his shell under the water, and drown a set of wretches no longer fit
to live. If, then, you wish to attain a long life, be honest, upright and
industrious.

"CHILDREN OF THE ELEVENTH TRIBE: I recommend to your attention
the wholesome counsel derived to man from the EEL. He was never known
to make a noise or disturbance in the world, nor to speak an ungentle
sentence to a living creature. Slander never proceeded from his mouth, nor
cloth guile rest under his tongue. Are you desirous, my children, of modest
stillness and quiet? Would you like to live peaceably among men? If such
be your desires, learn a lesson of wisdom from the EEL, who, although he
knows neither his birth nor his parentage, but is cast an orphan upon creation,
yet shows by his strength and numbers the excellence of the mode of life
he has chosen.

" CHILDREN OF THE TWELFTH TRIBE : I shall point out for your improve-
ment some excellent traits in the character of the BEAR. He is distinguished
for his patient endurance of those inconveniences which he finds it impossi-
ble to ward off. Thus when scarcity threatens your country with famine —
when disease among the beasts strew your hunting-grounds with carcases —
when insects destroy your beans, and worms corrode the roots of your corn
— when the streams refuse their accustomed supplies, or when the clouds
withhold their rain, bear with patience and resignation whatever necessity
imposes upon you. Show yourselves men ; for it is adversity which gives
scope to your talents.

"CHILDREN OF THE THIRTEENTH TRIBE: I call your attention to the
economy of the BEE. You can observe among those creatures a discipline
not surpassed by anything the woods afford. Idlers, vagrants, and em-
bezzlers of public property have no toleration there. Regularity and method
pervade every department of their government. Borrow from them an idea
of arrangement in business ; and above all derive from their instructive ex-
ample that alchemy of mind, which, by an operation somewhat analogous
to the production of nectar from venom, converts private feelings into public
advantages, and makes even crimes and vices ultimately conducive to public
good."

• After delivering these precepts to his tribes, Tammany de-
parted for his interview with the Inca, which proved to be most
interesting and beneficial to all parties. On returning to his
native country, he found his old enemy had taken advantage of

194 IMPROVED ORDER OF RED MEN.

his absence, and had instilled notions of idleness and dissipation
into the minds of his people. On account of this, diseases had
broken out among them, which required all his skill and sagacity
to subdue. This, however, he eventually succeeded in doing,
and lived, after he had accomplished it, many years in great
happiness and wonderfully beloved by\his people. At last, after
arriving at an unusual age, that universal palsy, which, in the
natural course of things, immediately precedes death, terminated
his life without either sickness or pain, and he expired without a
sigh or a groan. Great honors were paid to his memory. After-
more ceremony than was ever shown to any corpse before, they
committed the body of Tammany to the ground, after their
manner, and raised over it a large mound of earth. Curious
antiquarians have detected the spot, though they know not its
design or use, for he lies within the great Indian fort, near Mus-
kingum, beneath the hillock which they have so often admired
— a monument for size and labor second to nothing of the kind
save the Pyramids of Egypt.

Such is the legendary history of Tammany. Of his real life
we know but little, but that little upsets much of the poetry of
the foregoing account, as we doubt not an explicit, unvarnished
narrative of the deeds of Hercules and Ajax would many of the
remarkable exploits which have been attributed to them by the
pens of the classic poets. One statement informs us that Tam-
many, or, as captious orthographists contend, Tamanend, was
settled within the bounds of Pennsylvania when William Penn
came to America ; that he lived then near the Schuylkill, but at
the time of his death resided in Bucks County, near Doylestown,
and is buried near a spring about four miles from the latter place.
It is believed, though not positively known, that Tamanend was
present at the great council under the elm tree at Shakamaxon,
upon Penn's first arrival in this country. All the chiefs of the
tribes of the Lenni Lenape were there, and it is not at all prob-
able that so distinguished a king as Tammany would have been
absent. As, however, there was no treaty signed at the first
interview, which was only intended for the purpose of exchang-
ing assurances of friendship, the names of those present have
never been preserved. The first treaty for the purchase of lands,
made by Penn with the Indians, is dated April 23, 1683, and in

PATRIOTIC SOCIETIES. ' 195

that Tamanend and Metamequam relinquished their right and
title to a tract lying between Pennypack and Neshaminy creeks.
In the great treaty, by which a large portion of Pennsylvania
was acquired, dated the 3Oth of May, 1685, the name of Tama-
nend does not appear. From this we infer that he must have
deceased between these years. This opinion is strengthened by
the fact that all accounts of him agree in the statement that he
died but a short time after Penn settled in this country — indeed,
Perm himself related, in his account of the first settlement of
Pennsylvania, that "he found him an old man, yet vigorous in
mind and body, with high notions of liberty, but easily won by
the suavity and peaceable address of the governor." Another
account, differing only slightly from the above, represents him
as a noted chief of the Delaware nation, the head of the power-
ful confederacy of the Lenni Lenape, and his wigwam stood
where Princeton College is now located.

At all events, Tammany was disposed to cultivate the friend-
ship of the palefaces, and had the sagacity to perceive that their
knowledge of the mechanical and agricultural arts rendered
them much superior to his own people in power and intelli-
gence. That he lived to a great age, is universally attested by
all accounts, both historical and legendary. Cooper, in his
novel, the " Last of the Mohicans," represents him as referring
to his age in the following beautiful manner. At the death of
Uncas, he exclaims — " My day has been too long. In the
morning, I saw the sons of Unamis happy and strong, and yet,
before the night has come, have I lived to see the last warrior
of the wise race of the Mohicans." He is sometimes repre-
sented as an Iroquois chieftain, and one of the first converted
to Christianity by the French missionaries ; and it has been
stated that he was actually enrolled among the saints of the
calendar. But this is a mistake. Tammany was not an Iro-
quois, but belonged to the confederacy of the Lenni Lenape,
and was doubtless a Delaware.

Various spellings of his name are given, Tamina, Tammany,
Tammanen, Temeny, Tamanend, Tamane, Tamaned, by the
different authors and historians who have written concerning
his history ; but modern usage has accepted "Tammany" as the
correct orthography.

196 IMPROVED ORDER OF RED MEN.

Tammany was, however, without any question, one of the
most distinguished Red Men who ever lived. He was kind,
merciful, and brave. He taught hi;; children to cultivate the
arts of peace, as well as to subdue their enemies. Under his
reign, the confederacy of the Lenni Lenape became powerful
and mighty. Then living to a remarkable age — so great as to
be called "Tamanend of many days " — he was looked upon as
a patriarch, and reverenced with all that strength of affection
which the sons of the forest always bestowed upon their chief-
tains. Such was the man whom the patriots of the Revolution
adopted as their tutelar saint ; and if they could not claim that
he had performed miracles, they could at least point to him as
one who had rendered good service both to his own people and
to the whites, and who, while he endeavored to live in peace
with all men, would suffer neither wrong nor abuse, nor submit
to a loss of his liberty or his rights.

This chapter should not be closed without calling attention to
the fact that the Tammany Societies which we have described
were organized no further north than New York. We have
discovered no trace of them in the New England States. In
that section of the country all the patriotic work previous to
the Revolution, and while the struggle was going on, was done,
as we have shown, by the Sons of Liberty. It will be remem-
bered that Tammany was a chief of the Lenni Lenape. Their
hunting grounds covered the tract of land including Pennsyl-
vania, Delaware, and part of Maryland. While, therefore, it
was natural for the Sons of Liberty in those States to trans-
form themselves into St. Tammany Societies, the influence was
not equally strong with the Sons of Liberty in New England.

It will be noticed that the title of Red Men had not entered
into the nomenclature of the famous Tamina (or Tammany)
Societies described in this chapter. These words as a part of
the title of our organization do not appear until the formation
of the Society of Red Men at Fort Mifflin in 1813, concerning
which full information is given in the succeeding chapter. We
have shown with sufficient clearness to satisfy reasonable criti-
cism the history of the Order through its traditional period, from
the Sons of Liberty of 1765 and the St. Tamina Society of An-
napolis in 1771, down to the War of 1812. It may be asked why

PATRIOTIC SOCIETIES. 197

it was necessary to change the name of the Society if the con-
nection was as we claim between its membership and that of
the Tammany Societies existing previously. It is a sufficient
answer to this query to call attention to the fact that originally
the Tammany Societies were formed for social and benevolent
purposes. They became perverted from the original idea, and
largely political in their general nature. When a reorganization
was desired along the lines of the original affiliation, to carry
out the principles of patriotism and benevolence, it was natural
that a new name should be selected to avoid whatever of odium
had become connected with the old Society mainly through tak-
ing active part in politics. The desire to retain the features
taken from the manners and customs of the Indians doubtless
suggested the use of the name " Red Men." We feel justified
in making the claim that the suggestion which led to this selec-
tion of the name of " Red Men " for the organization formed at
Fort Mifflin, came from knowlege of, indeed actual membership
in, the previous organizations known as St. Tammany Societies
that existed as recorded in this chapter, and this is further sus-
tained by the evidence submitted to the G. C. U. S., and upon
which was based its action declaring 1771 as the date of the
origin of the Order. It must be remembered, also, that the in-
formation herein stated has been gathered from the fragmentary
accounts of these various societies given in the papers of the
time. We know even in our own days how little information of
the interior history of an organization appears in the public
press. It is not surprising, therefore, that we are unable to
command the absolute historic data to establish beyond question
the connection between the Tammany Societies which we have
described and the Society of Red Men that succeeded them.

Having due regard, therefore, to the meagre and fragmen-
tary nature of the accounts published in the contemporaneous
papers, the wonder is that so much of interest and historical
value has been preserved rather than that it is impossible to
identify the individuality which would make the connection
between the Tammany Societies and their successor absolute
and complete. One thing is certain, from the very political
nature of the Tammany Societies in their second stage, they
included the energetic, ambitious party leaders of that time.

198

IMPROVED ORDER OF RED MEN.

When the War of 1812 broke out we find the names of mem-
bers of these Societies prominent among those who rallied a
second time for the defence of our country. It is not improba-
ble that the garrison at Fort Mifflin contained many who were
members of the Tammany Societies, although we cannot posi-
tively establish that fact.

With these explanatory remarks we close this chapter, and
proceed to the consideration of that Society formed in 1813
which became the successor of the St. Tamina Society of 1771,
and the connection link between the Patriotic Societies of the
Revolution and the Improved Order of Red Men of 1834. We
pass from the region of tradition to supposition and present for
the consideration of the reader information at once interesting
and instructive concerning the second period in the History of
our Order from 1813 to 1834.

CHAPTER IV.

SOCIETY OF RED MEN (1813-1833).

WE come now to the second epoch in the history of the
Improved Order of Red Men, and to the consideration of those
societies, whose origin was claimed to be in 1813, and which
existed from 1816 down to 1833 ; which used the name of Red
Men, and included in their membership many who were after-
wards members of the Improved Order of Red Men, established
at Baltimore in 1833. This portion of our history is based
upon documents in the possession of the Great Council of the
United States, to which access has been had by those under
whose direction this history has been prepared, and which have
already been used to establish the claim that the origin of the
Improved Order of Red Men dated from 1813 at Fort Mifflin,
on the Delaware River near Philadelphia.

The researches of Past Great Incohonee Morris H. Gorham
were directed to the establishment of this claim. An address
by Past Great Incohonee -Hugh Latham, at Lancaster, Pa.,
October 21, 1857, referred to certain vague traditions which
pointed to Fort Mifflin as its birth-place, and to the interval
between the years 1812 and 1815 as the time of its birth.

In that part of the history devoted to extracts from the
printed records of the Great Council of the United States, a
detailed statement is made of the action taken by said body
towards establishing the date of the Order, and obtaining pos-
session of certain documents said to be in the hands of parties
formerly members of the Society of Red Men, and to the subse-
quent acquisition of these documents, and their use by Brother
Gorham and the authors of the present history.

The documents referred to had remained in the possession of
Mr. James J. Loudenslager, a gilder and carver by trade, from
the year 1831 until April 7, 1866, when they were acquired by

199

200 IMPROVED ORDER OF RED MEN.

Brother Gorham in behalf of the Great Council of the United
States.

The documents thus opportunely recovered are fragmentary
in their nature, and not as full and complete as is necessary to
positively establish historical facts. They contained sufficient,
however, to fully illustrate what has been termed herein the
second epoch in the history of the Improved Order of Red
Men. Among the documents may be mentioned the Minute
Book of the Society of Red Men, an account book between the
Society and its members, printed notices of meetings, and other
papers of a nature similar to what societies of this kind issue
and use in the transaction of their business. Scattered through
these books and papers are the names by which the members
were known. The Society followed the Indian custom by giv-
ing to each paleface adopted a new name. This new name was
used invariably when referring to the brother, and unless in
possession of the key, the personal identity of each brother
was safely hidden. If a brother was appointed to serve on a
committee, the record would be made something after this
fashion : " Voted, that a committee consisting of ' Black Wam-
pum,' 'Split Log,' and 'Split Log's Brother,' be appointed to
arrange an entertainment for the society at its next council
fire."

Meagre though these documents are, they furnish sufficient
evidence to establish the existence of the Society of Red Men,
and, further, that many of its members "sent on mission to
distant States," furnished in one instance the nucleus around
which was gathered the reorganization in the present form of
the Improved Order of Red Men.

Fort Mifflin is situated on the Delaware River, about four
miles below Philadelphia, and was the only defensive work be-
tween that city and the Capes. It was an old British fort of the
Revolution, and was located on the southeast extremity of Mud
Island, a little below the mouth of the Schuylkill River. It was
a strong redoubt, of irregular form, constructed of stones, bricks
and earth, and was mounted with heavy guns. This fort still
stands, but has been greatly strengthened and improved.

Fort Mifflin was garrisoned during the War of 1812, for a
time, by a military company composed of the sons of the lead-

SOCIETY OF RED MEN. 20 1

ing citizens of Philadelphia. The organization was known by
the name of "Junior Artillerists." At Fort Mifflin and among
these volunteers originated the " Society of Red Men." This
claim is based partly upon the Preamble of the Constitution of
the " Red Men's Society of Pennsylvania," adopted at its reor-

•^p*

ganization in 1816 and which we reproduce as follows : —

PREAMBLE.

" We hold it as a sacred truth, that all men are born equally free, and are
endowed by their great and beneficent Creator with the right of enjoying
and defending their lives and liberties, and of pursuing their own happiness,
so far as they conform to the known salutary principles laid down in the Con-
stitution and laws of our beloved country.

" Impressed with a strong sense of the paramount duties we owed to our
country for the blessings of liberty, civil and religious, which we enjoyed by
the successful termination, by our forefathers, of the War of Independence,
many of us entered into her services early in the year 1813 (as well as subse-
quently), and marched as volunteers from this city, Philadelphia, to garrison
Fort Mifflin, then commanded by Captain James N. Barker and the lamented
Lieutenant (Alexander John) Williams, (2) at a time of general alarm, and
when our city was menaced by a British force.

" At that fort originated the Society of Red Men ; instituted not only for
social purposes, but to relieve each other in sickness or distress ; and in the
event of battle, solemnly pledged at all personal hazards firmly to adhere to
each other in defence of our country's cause.

" Several years having elapsed, and many members expressing a wish that
we should extend the views of the early members by forming ourselves into
a Benevolent Society to relieve the distresses of each other, our wives, and
children, we, therefore, whose names are hereunto subscribed, do declare that
we have associated ourselves into a Benevolent Society, by the name, style,
and title of the Red Men of Pennsylvania, pledging ourselves to observe the
following rules and regulations with honor and good faith."

Fortunately we are able to sustain the claim made that the
Society of Red Men originated at Fort Mifflin as above stated,
in another and strongly corroborative manner. As will appear
in this chapter, the Society of Red Men celebrated several im-
portant occasions as feast days of the Order. Among these
were Washington's Birthday, February 22, and Saint Tamina
Day, May 12. On February 22, 1825, Puyumannawaton, or
"Great Light of the Council Fire," delivered "a talk" before
the Red Men of Pennsylvania, a copy of which is among the

202 IMPROVED ORDER OF RED MEN.

documents in our possession. After eulogizing William Penn
for his honesty and honor in his intercourse with the primitive
Red Men, and Washington for his great wisdom and soldierly
conduct, he uses language as follows : " I wish now to take
a brief glance at the origin of our institution. In 1813, when a
second attempt was made by Great Britain to subjugate the
United States, a number of volunteer warriors from this city
repaired to Fort Mifflin to repel, as far as they had power, the
encroachments of the enemy. It was at this post, then com-
manded by Captain James N. Barker, that our present institu-
tion was formed. The original founders wished, by identifying
themselves by name with the Aborigines of the country, to
show their attachment to the soil they inhabited, which they
held either by birth or adoption."

This declaration, taken in connection with the Preamble
already quoted, is evidence sufficient of the organization at Fort
Mifflin of a society of Red Men. When we learn the promi-
nent position occupied by the person from whose talk we have
quoted, it will be seen that he could not have been mistaken in
the statement made by him. The member of the Society who
made this talk was Joseph Kite, and as late as November, 1822,
he was the Grand Recording Scribe of the Society. The name
of Joseph Kite appears on the Muster Roll of the " Independent
Blues," commanded by Captain William Mitchell, which com-
pany served on garrison duty with the "Junior Artillerists" at
Fort Mifflin in March, 1813. From this it would be fair to
assume that he was one of the original founders of the Society
at the Fort. Mr. Kite was a printer. by profession and a Quaker
by descent. He seems to have been a man of warm heart and
high character. He was an enthusiastic Red Man and his writ-
ings, as preserved in the minutes and communications by him
to the officers of the Society, show a deep veneration for the
Great Master of Life, and from his qualities of mind and heart,
he seems to have justified the peculiar appropriateness of the
title by which he had been invested, — " Great Light of the
Council Fire." In 1823 he removed to Wilmington, Delaware,
where he organized a Tribe which, as early as the i8th of the
second moon, had adopted 86 palefaces.

From the information hereafter given, it will be learned that

SOCIETY OF RED MEN. 203

the Society of Red Men, like the St. Tammany Societies pre-
ceding it, used the forms and ceremonies and the language of
the primitive Red* Men. Indeed, for some time, the Society
of Red Men and a branch of the St. Tammany Society existed
together in the city of Philadelphia, and the names of several
individuals appear upon the roll of membership in each^of the
two organizations at the same time. We feel justified, there-
fore, in asserting the claim that the inspiration which led to the
selection of the name of " Red Men " for the organization formed
at Fort Mifflin came from knowledge of, and probable member-
ship in, the previous organizations known as St. Tammany
Societies that existed from 1771. This fact is further sustained
by the evidence submitted to the G. C. U. S., and upon which
was based its action declaring 1771 as the date of the origin of
the Order. With this preliminary statement we pass to the
consideration of the work of the Society of Red Men as detailed
in the Minute Book and other documents in the possession of
the Great Council of the United States.

Early in the History of the Society we find the loss of its
early records deplored. They seem to have fallen into the hands
of persons not members of the organization, and it is presumed
they were never recovered, because the first written record in
the Minute Book is under date of 1821. Among the documents
is a muster roll and account book, the latter containing the
names of members of the organization and the dates of certain
charges against them for dues, and credits of cash paid.

On some of the accounts credits are given for the year 1816.
It was in this year also that a notice was inserted in a Philadel-
phia newspaper calling for a meeting of the members of the
Society for the purpose of reorganization. This would indicate
that the reorganization took place in the latter part of 1816.
The scattering of the garrison of Fort Mifflin, and the discharge
of the soldiers among whom the Society had been organized, at
the close of the war, would account for the period between 1813
and 1816 while the Society was lying dormant. It is sufficiently
explicit, however, to say that the reorganization took place in
1816. The account book referred to contains the names of 76
members, while in the latter part of the book are given the
names of the members and the Indian name with its transla-

204 IMPROVED ORDER OF RED MEN.

tion, assigned to each on his adoption into the Society. The
custom seems to have prevailed also, on the death or discharge
of a member, to confer his name and title upon some other
member, or upon a paleface at adoption.

There were ten officers of the Society, as follows : General-
issimo, First and Second Captain-Generals, Grand Recording
Scribe, Treasurer, Grand Door-Keeper, and four Tryors, who
were sometimes called Warriors. The Generalissimo was the
presiding officer of the Society with almost absolute power in
the matter of decisions on the ceremonies and legislation of the
Society. The First and Second Captain-Generals were the
special aids of the Generalissimo to assist him while present
and act for him in his absence, performing ditties similar to
those now exercised by the Junior and Senior Sagamores.
There was a limitation to their power, however, unless acting
under special authority from the Generalissimo in certain cases.
Thirteen members constituted a quorum. Membership was
limited to citizens of the United States, and admission was
denied to any person owning or holding a slave.

Applicants for membership were proposed by a brother and
referred to a committee which inquired into the character and
fitness of each applicant and ascertained if he was a citizen of
the United States. The report having been made, a ballot was
taken which the laws required to be unanimous or the applicant
was rejected. It was not customary to initiate candidates on
the night of election, although the constitution was sometimes
suspended to permit this to be done.

At the admission of a candidate he was placed in charge of
the Grand Door-Keeper who made the necessary preparations
and presented him to the Generalissimo. He was required to
answer certain questions regarding his own citizenship and
principles, and his motive in desiring to become a Red Man.
His answers being satisfactory he was by unanimous consent
allowed to proceed.

When he was put to trial, to test his sincerity and to prepare
his mind for the instruction about to be given, he was warned
that " Red Men were men without fear, and that none but such
could be engrafted on the Tribe." Having " passed the ordeal,
and come out as a man should who knows no fear," he was

THE RAIN MAKER.

SOCIETY OF RED MEN.

205

again presented to the Generalissimo for further instructions.
Among the instructions quoted as coming from the old manu-
scripts may be mentioned these : " Red Men administer no
oaths binding you to any political or religious creed ; they bind
neither your hands nor your feet ; as you enter their wigwam
so you depart, a free man." . . . " Here we sit in the full con-
fidence of each other's friendship, bound together by the strong
ties of brotherly love. The motto of the Society is Freedom,
and while claiming its privileges and blessings for ourselves,
we aim no less than to exert Toleration to others."

"Being thus united as Red Men, prudence admonishes us to
exact from those who would become affiliated with us a simple
pledge of honor, as an assurance "of fidelity and trustworthi-
ness." ..." Are you willing to give such assurance ? " The
answer being favorable the instructions continued. "Then, sir,
looking upon you as a man of honor, one who regards his word
as binding on his conscience as an oath possibly can be, we bid
you proceed, and caution you that all you may hear or see in
the wigwam are the secrets of Red Men, and must be kept
inviolate."

During the ceremony he underwent the Rite of Investiture,
in which a new name was conferred upon him by which he was
always referred to in the councils of the Tribe. He was
required to remember this name, and record is made of the
expulsion of one unfortunate brother who had forgotten his
name of adoption on the night of admission.

The names conferred seem to have had reference to the call-
ing or profession of the palefaces adopted. For instance,
William Muirhead was the proprietor of a house of public enter-
tainment, and he received as his name Withea of Missouri or
" Hospitality." Sometimes the relationship of a father and son
or of two brothers was indicated by the name assigned, as for
instance, William Marley, who was given the name signifying
"Moose Deer" while his son was called "Young Moose Deer."

It will be noticed that the titles used by the officers of the
Society were military in their character. This may have been
due to the military origin of the organization, and the fact
that soldiers exclusively organized it. In the secret ceremonies
of the organization Indian titles alone were used,

206 IMPROVED ORDER OF RED MEN.

The means of communication between the central organiza-
tion and its branches in the various States were limited, and
this required a large number of subordinate officers, each of
whom had his own staff of assistants. These officers ranged
from the Generalissimo, who was the Commander-in-Chief of all
of the Red Men, and the presiding chief of the Society while in
council, down through the various grades of Captain-General,
Lieutenant-General, etc., to the brothers of the Order. The
grades of rank were indicated by emblems worn upon badges
consisting of a bright red ribbon about twelve inches long and
two and one-fourth inches wide. The emblems upon the badges
were formed by variations of six-pointed and five-pointed stars,
scalping knife and tomahawk, with silver and gold bullion fringe.

The records speak of Generalissimo, First and Second Cap-
tain-Generals, six Lieutenant-Generals, twenty Major-Generals,
forty Brigadier-Generals, and an unknown number of Brevet
Brigadier-Generals, Lieutenant-Colonels, Colonels, etc. The
Lieutenant-Colonels, of whom there were one hundred or more,
were aids to the superior officers. Besides these there were
ten Kings, several Half-Kings, ten Majors, nine Brevet-Majors,
nineteen Captains, twelve Brevet-Captains, seven Lieutenants,
six Sachems, seventeen Chiefs, twenty-five Old Men in Council,
and three Squaw Sachems.

It must be remembered that each of these in addition to his
military title had the Indian name and its signification, as con-
ferred upon him at the time of his adoption.

By the assistance of these subordinate officers the Society
was extended into various parts of the country. The documents
and records of the Society contain the reports made by these
brothers "absent on mission" and indicate with a clearness
sufficient for all practical purposes, the places where branches
of the organization were established. The means of commu-
nication between . distant parts of the country being at that
time very crude, this multiplicity of officers and complicated
system of official machinery was adopted by the founders of the
Society to "lengthen the chain of friendship," and "extend its
principles." The rule seems to have been that whenever a
qualified brother intended to visit a distant locality either for
temporary or permanent residence, he was given the necessary

SOCIETY OF RED MEN. 207

authority to instruct palefaces or establish a Tribe if opportu-
nity should offer, just as at the present time a Deputy Great
Incohonee may be appointed for the purpose of establishing a
Tribe of the Improved Order of Red Men in territory where
none exists. If his residence was to be temporary, he was
recorded as being "on mission." If he succeeded in organiz-
ing a Tribe or branch of the Society at his new residence, then
he was recorded as being "on command" or "commanding."

As an illustration of what is here stated, there is a record of
Joseph Higginbottom whose Indian name was Nescoureaosca,
or " Black Cat's Father." He was thirty-second Brigadier-Gen-
eral and fifteenth Aid to the Generalissimo. He is on the rec-
ord as being "on mission to Virginia." A number of other
brothers are recorded as being "on mission," but the locality is
not stated.

Early in the year 1818, it is recorded that Minowakanton, or
" Ironstone," fifth Major-General, John M. Burns, received a
commission and was appointed " General-in-Chief of all the
Southern Tribes," and on the " twelfth moon of Snows " of that
year, he kindled a council fire in the city of Charleston, S.C.
The tribe thus organized in Charleston, it is stated, prospered
beyond all expectation until the month of Heat, 1820, when,
owing to a local disease, the members became scattered and the
Tribe broken up. John M. Burns, in a letter to the General-
issimo, at that time " Black Wampum," under date of the month

of Leaves, the 5th, 1826, says: —

" I was appointed in 1818, General-in-Chief of all the Southern
Tribes, by our lamented Generalissimo, 'Split Log.' Since
the death of that great counsellor I have not held any communi-
cation with the Northern Tribes. Our Tribe held their council
fire in the month of Snows, the I2th, 1818, and prospered be-
yond all expectations, and continued so until the month of Heat,
1820, but owing to a local disease coming among the Tribe which
proved fatal and carried off my chief aids, ' Peruvian Bark ' and
' Mainspring,' which caused a great chasm in the Council.
They were buried with the usual honors of Red Men, beneath
the wigwam, with their tomahawks. The plague continued,
which caused the Tribe to scatter all over the wilderness, taking

208 IMPROVED ORDER OF RED MEN.

with them their squaws and papooses, and since that have never
been re-united, although I have often been solicited to call them
together : but I find it difficult in consequence of the Tribe
being squandered all over the great Forest. ' Eagle Eye ' holds
an appointment under government in Maryland, and 'Walk-in-
the-Water ' has another in Florida, and ' Little Oak ' has an
appointment in Mexico ; so you will see that it is hard to form
the Tribe after losing so many warriors and learned counsellors.
However, I shall always obey the orders of the Generalissimo
and subscribe myself,

" Your Red Brother,

"MANOWHUCKINGTON or 'GENERAL IRONSTONE.' '

The institution of this Tribe at Charleston is peculiar for
another fact, for it will be remembered that the third article of
the By-Laws declared that no person owning or holding a slave
could be admitted.

Without attempting to give in proper chronological order, the
assignments of the various officers on mission, mention may be
made of various commissions -issued to show the introduction
of the Society into various places. William Smart, known as
Wampalooshewaytie, or "Wheat Straw," was promoted to the
rank of Colonel on the I4th of March, 1821, and sent on mis-
sion to Alabama, although no record is made of the result. In
like manner certain officers are recorded as being commissioned
to command in New Jersey, although the date is not stated.
Elisha L. Antrim, Major-General, Voibisonthe, or " Strong
Water," is entered on the roll as commanding in New Jersey.
The probabilities are that the Order was established in that
State about the time that it was taken to South Carolina, be-
tween 1818 and 1821.

There is likewise an uncertainty as to the exact date of the
introduction of the Society into the State of New York. The
name of Kanytariys of Oneida, or " Light Wood," eleventh Briga-
dier-General, Richard Lough, appears on the roll as " command-
ing in New York." Under date of the loth, fourth moon, 1823,
on page 69 of the Minute Book, there is record of the admission
into the Philadelphia Society of a certain number of persons
who were entered as lumber merchants. There is also among

SOCIETY OF RED MEN. 209

the original papers, dated September 26, 1824, a list of 64
members as compiled by John B. Sarzien, whose Indian name
was Annenemvago, or "Balsam Apple," who is entered as
Colonel commanding of the New York Tribe.

We find recorded the application for recognition of "the
benevolent Tribe of Nassau, established in the village of Brook-
lyn on the Island of Nassau, in the State of New York ; and
to form a mutual and friendly correspondence with the Tribe."
This authority was unanimously granted, as shown by subse-
quent references in the minutes and correspondence with the
Tribe.

It is assumed that a Tribe was established at Lancaster,
Pa., some time between 1819 and 1821, and among the docu-
ments preserved, is a letter signed by " Smooth Stone," Gen-
eral at Lancaster, written to the Generalissimo. The letter
concludes as follows: "We have formed our little wigwam
into a beneficial society, and wish very much that you would do
the same. We have a dollar admission, and three five penny
bits a month, which goes into our funds for the relief of a dis-
tressed or sick brother, and we are intending shortly to raise it."

On page 16 of the Minute Book the fact is recorded that
" Wetahoopeto, or ' Yellow Cat,' George Taylor, was brevetted
from the rank of Brigadier to that of Major-General, and re-
ceived a special certificate with power to make Red Men in New
Orleans and to initiate them into the signs of the Tribe, with a
request that he should, from time to time, report to the Red
Men of Pennsylvania, the situation of the nation over which he
is appointed Sachem."

The Order was introduced into Delaware by Joseph' Kite,
whose Indian name, as previously stated, was Puyumannawaton,
or " Great Light of the Council Fire." While the precise date
of the institution in that State cannot be given, we find his name
recorded as having attained the rank of twenty-ninth Brigadier-
General and as " commanding in Delaware," and on page 55 of
the Minute Book, under date of the i8th of the second moon,
1823, it is stated that "the Chief of the Delaware Tribe reported
that since he had received power to initiate brethren, that 86
persons had been adopted in the Tribe and received the appro-
priate signs."

210 IMPROVED ORDER OF RED MEN.

Reading, Pa., may claim to have had a branch of the or-
ganization which continued its existence long after the reor-
ganization of the Society into the Improved Order of Red Men
at Baltimore in 1833. On page 147 of the Minute Book it is re-
corded that "the Generalissimo having confidence in our Brother
Bowstring (whose other name was Nementon, George Priest,
Tailor), resident in the Borough of Reading, in the State of
Pennsylvania, promoted him to the rank of Brigadier-General,
and gave to him full powers to open a wigwam in the Borough
of Reading, and to initiate, with strict precaution and in due
form, into the Reading Tribe of Red Men, all such white men
as wish to become Red Men, if on examination they shall meet
the approbation of the Council sitting at his council fire."

This Tribe maintained a prosperous and long-continued ex-
istence, although not alluded to in the records of the Mother
Society. On the gth of October, 1849, tne Great Council of
Pennsylvania of the Improved Order of Red Men instructed its
Great Chief of Records to correspond with the Tribe of Red
Men at Reading for the purpose of inducing them to come
under the jurisdiction of said Great Council. Nothing definite
seems to have been accomplished, and on the loth of April,
1850, the matter was transferred by the Great Council from the
Great Chief of Records to the Committee of Correspondence.
However, action was taken January 16, 1851, when a resolution
was adopted as follows : —

"Resolved, That they be admitted on the payment of the charter fee, and
that their past chiefs be not entitled to seats in this Great Council until they
shall have passed the stumps in the Improved Order of Red Men."

On the 1 5th of September, 1854, the matter was brought
to the attention of the Great Council of the United States
by a series of resolutions in which the organization was re-
ferred to as the " Ancient " Order of Red Men, located in
the city of Reading, Pa. This term was used not because it
was the title of the Tribe, but to distinguish it from the Im-
proved Order of Red Men. The Society at Reading was the
" Reading Tribe of Red Men." Again, on the iQth of October,
1854, immediately following the council of the Great Council
of the United States, the Great Council of Pennsylvania adopted
resolutions for carrying into effect the legislation of the Great

SOCIETY OF RED MEN. 2 1 1

Council of the United States. It may be assumed that the
ancient organization was absorbed by the Improved Order soon
after, as there is no further reference to the matter on record.

A Tribe was organized at Germantown, Pa., now the city
of Philadelphia, for, on page 303 of the Minute Book is re-
corded the fact that " Brother Big Buttonwood Tree (Mus-
kekittee Wahtawaw) was appointed Chief of the Germantown
Tribe."

A Tribe must have existed also at Albany, N.Y., for on
page 341 of the Minute Book it is recorded that " Brigadier-
General 'Northern Warrior ' was appointed Chief of the Albany
Tribe, and in due form, and in open council (by a warrant
handed to him), permitted and empowered to open a wigwam,
etc., in the city of Albany, in the State of New York, under
the title, and name of the Albany Tribe of Red Men, etc.,
dated I3th day of the 6th moon, 1826."

Concerning the introduction of the Society of Red Men into
the city of Baltimore, and the institution there of branches
which afterwards, through the individuals composing them,
became ^the foundation for the reorganization into the Improved
Order of Red Men, we defer extended mention until we reach
the chapter devoted to the establishment of the Order in Mary-
land. It is sufficient at this time to state that the Society of
Red Men was organized in Baltimore, and that at least two of
its most prominent members moved to that city from Philadel-
phia, one of whom, Richard Marley, afterwards became Great
Incohonee of the Improved Order of Red Men.

The other, William Muirhead, held high rank in the Order
in Philadelphia. His Indian name was Withea of Missouri or
" Hospitality."

The first Generalissimo of the Order was Francis Shallus,
whose Indian name was Yeougheowanewago or "-Split Log."
He was born about the year 1773. He was possessed of con-
siderable literary talent, and in 1817 published a work in two
volumes entitled " Chronological Tables for every day in the
year." It is also stated that he was an engraver, and that he
personally engraved the plates on which were printed the early
notes of the old United States bank.

Mr. Thomas J. Louden slager, from whom were obtained the

212 IMPROVED ORDER OF RED MEN.

old documents relating to the Society of Red Men, is quoted
as authority for the statement that Mr. Shallus, through his
maternal grandmother, was a direct descendant of the Indian
race, and that to this fact was due the great interest he felt in
establishing the Society upon the manners and customs of that
race. The early literature of the Order shows the mark of his
ability, and the legislation was undoubtedly shaped by his
desires and influence.

When the Society was reorganized in 1816 the Preamble
indicates that the intention was to make it a benevolent Society
exactly as it is at the present time, in which should be paid a
regular, stipulated amount each week in cases of sickness or
disability, which payment should be made as a right and not as
a gratuity. For this purpose the admission fee was fixed at
$2.00 and the dues at 25 cents per month. For some reason
which is not recorded the original idea was changed and the
payment of a stipulated amount weekly was discontinued, and
the Society became purely charitable, dispensing relief to needy
members when requested. References are frequent in the
Minute Book where the. needy condition of some Brother is
brought to the attention of the Society, and either direct appro-
priation from the funds made to relieve him, or a committee
chosen to raise funds for that purpose.

Francis Shallus had been a member of Philadelphia Lodge,
No. 72, F. & A. M., from August 13, 1803, to April 9, 1808, at
which latter date he resigned his membership. It would seem
from this that he was not a member of the Masonic Fraternity
at the time of the establishment of the Society of Red Men.
Whether his connection with that organization influenced the
change from a beneficial to a charitable organization the records
do not indicate, but that the change was made is abundantly
shown by the documents in our possession. Mr. Shallus " was
intensely American in sentiment and feeling, and a close stu-
dent of American history, particularly that portion of it treating
of the manners and customs of its primitive inhabitants." His
familiarity with the Masonic Fraternity probably gave him the
experience necessary for outlining the structure of the organiza-
tion which he instituted ; but there is nothing in the ritualistic
work, the forms and ceremonies, the legislation, or the interior

SOCIETY OF RED MEN, 213

workings, to suggest in the slightest degree the Masonic Fra-
ternity. The Society of Red Men, like its successor, the
Improved Order of Red Men, stands original and distinct from
any other existing organization.

Francis Shallus died on the I2th day of November, 1821,
after a painful illness, in the 48th year of his age. Every effort
seems to have been made by the Society to render proper trib-
ute of respect to the memory of the dead Generalissimo ; but
the records indicate that some wrangling occurred by reason of
which the eulogy on the character a"nd services of the General-
issimo, which had been provided for, was not delivered.

During the illness of the Generalissimo it is evident that
much anxiety was felt among the members about the safety of
the papers and documents belonging to the Society which were
then in his possession, and at the council held November 7,
1821, a resolution was passed providing for the appointment of
a committee to request from the Generalissimo all papers, books,
and documents in his possession relating to the business of the
Red Men's Society. Had it been possible to obtain these
papers, as contemplated in that resolution, there is not the slight-
est doubt but that the complete connection between the Society
of Red Men of 1816 and the organization at Fort Mifflin would
have been established, as well as information beyond price con-
cerning the correspondence between the Generalissimo and the
members of the Society "on mission," to whom he had
intrusted the work of establishing branches of the organization
in distant States.

On page 3 of the Minute Book, under date of July 7, 1822,
is recorded a resolution which was adopted providing for the
appointment of a committee to inquire concerning the paper
and books formerly in the possession of the late Generalissimo,
and report at the next meeting, the committee consisting of
" Great Light of the Council Fire," " Racer," and " Deep
River." July 9, 1822, this committee made a report which was
as follows : —

To the Red Men in Council assembled.

The Brothers, by you delegated, to inquire for, and collect, the papers and
documents of the Red Men of Pennsylvania, lay upon your Council board the
following Report : —

214 IMPROVED ORDER OF RED MEN.

By a train of unfortunate events, following each other in rapid succession,
the papers and documents of Red Men, came into the possession of White
Men. — The Committee are not disposed to dwell upon the causes ; — the
individual most implicated having passed the dark river which lies at the
foot of the Hill of Life! A Red Man has with trouble and Expense redeemed
them, or a portion of them, for it is impossible yet to ascertain in what direc-
tion the winds of Misfortune may have wafted them. The Brother who holds
what has been collected of them has asked no remuneration but your com-
mittee deem he should have remuneration — for they know that the Great
Spirit, the good Manetho, delights in justice! it is the mantle that envelopes
him when he sits upon his throne! They have therefore come to this con-
clusion, —

That $2.62} be paid to Brother Otter and that the documents of the Tribe
of Columbia be delivered to the Generalissimo — and request that a new
Committee be appointed to search if other records may be found, and to
report to any succeeding Council Fire.

PUYUHTOMMAKON, Or, GREAT LIGHT OF COUNCIL FlRE.

DEEP RIVER

WANKAPONCHET, or THE RACER

The Committee.
Dated, the 8th day of the Seventh Moon, 1822.

The above extract is printed just as it appears on the Minute
Book, the punctuation and capitalization being followed. Sev-
eral errors appear, one of the most notable being in the name of
"Great Light of the Council Fire," which should be Puyum-
mannawaton instead of as above recorded.

The report was adopted, and V Black Wampum " and "Otter"
were added to' the committee. A subscription was taken up
among the Brothers present by which $2.92! were collected and
given to the committee for the purpose of reimbursing Brother
"Otter" for the amount of money which he had paid out as re-
ported by the committee. The Brother " Black Wampum "
here referred to was George Knorr, who succeeded Francis
Shallus as Generalissimo, and whose Indian title was Lappo-
petung or " Black Wampum." The committee seems to have
met with partial success in recovering the documents because
under date of December 23, 1823, a resolution was adopted
providing for " a book into which should be entered in regular
form all the Minutes in the hands of the Generalissimo, or else-
where existing and attainable, and the Minutes of all future
Council Fires of the Red Men within the city of Philadelphia
and its suburbs."

SOCIETY OF RED MEN.

On the 22d of January, 1824, the Grand Recording Scribe
Wiverwaski, or "Red Oak," reported that all the Minutes up
to that date had been copied into a book which he presented for
the inspection of the members, the Minutes commencing with
the 25th of the sixth Moon, 1822, and continuing down to Janu-
ary 24, 1824. For some reason, possibly because they were
not then "attainable," this book does not include early Minutes
of the 7th, gth, I4th, and 2Oth, of November, 1821, which still
exist in manuscript form. A committee was appointed to
examine the book, and on February 3d the committee reported
that the examination had been made and that "the thanks of
the Tribe were due to Brother ' Red Oak ' for his zeal, dili-
gence, and general correctness in transcribing the previous
Minutes." The Minute Book here referred to lies before us as
we write, the Minutes therein recorded slightly faded during
the years that have passed, but as plain and legible as when
written 69 years ago. They form a connecting link with the
past of inestimable value, and give information concerning the
Society of Red Men not to be obtained elsewhere, and without
which the preparation of this period of the History of the Im-
proved Order of Red Men would have been impossible.

Francis Shallus, as already stated, was succeeded in the
position of Generalissimo, by George Knorr, who had been
First Captain-General under him, and whose name appears on
the Minute Book, and the documents of the Society, as Lap-
popetung or "Black Wampum." Mr. Knorr was a baker by
trade, whose residence and place of business at the time he
attained the rank of Generalissimo was on Sixth street between
Market and Arch. His election took place, probably, some time
between November 30 and December 12, 1821. The record
of his election must have been in the Minutes which were not
recovered, among the documents in the possession of the white
men as above referred to.

The Minute Book at this period indicates the prosperity then
attending the Society. Not only was a council held regularly
each month, but special and adjourned councils were frequently
necessary in order to receive applications from white men and
arrange for their initiation. As an indication of the growth of
the Society, and the manner of proposition and of conferring a

2l6 IMPROVED ORDER OF RED MEN.

new name upon the newly admitted Brother, we submit the
following record for the 25th of the fifth Moon, 1822, at which
time we find this entry : " The following white men were pro-
posed, and after going through the usual forms were accepted
and initiated," viz. : —

NAME. NAME RECEIVED. PROPOSED BY

John Douglass, Magistrate . . . Flinty Warrior . . . Otter.

Joseph Keene Malt Hard Bread.

Samuel Douglass War Pole Otter.

Michael Kneas Big Axe Great Chief.

William Taylor Silver Heels .... White Wolf.

William Warwick War Club Otter.

Joseph Crumback Black Rock .... Otter.

James Vandergrift Black Fox .... Bird Tail King.

We could quote innumerable similar instances scattered
through the Minute Book, which would virtually require a re-
production of the records ; but the above is sufficient to indicate
the fact that only the new name given a Brother was used to
describe him after his admission, and that when a white man
was proposed his name and occupation were inserted in the
record together with the name of the Brother proposing him
and the name assigned to him by the Society. We find a slip
of paper among the documents stating that at a certain period,
the number of members shown upon the Minute Book was
found by actual count to be 584, and it was thought that these
did not include all. This, of course, had reference only to the
home Society at Philadelphia.

It is proper to consider the charitable work of the organi-
zation, and abundant evidence of this is given in the Minute
Book. During the five years of the history of the Society
therein recorded in detail, frequent applications for assistance
from needy brothers are considered. Sometimes the application
is made by the individual himself, and at others by some brother
in his behalf. It may be well to refer to a few of these in-
stances, as an evidence of the work done by the Society, and
the manner in which action was taken at each succeeding
council.

Under date of July i, 1823, a petition was received from
Brother Abbitiby, or " Frog," notifying the Tribe that he was

SOCIETY OF RED MEN. 21 J

sick, and that his family was in distress. The application for
relief bore the indorsement of " Little Painter," vouching for
Brother " Frog " as an industrious, honest, sober, and well
behaved gentleman. This was further subscribed to by
" A. H. R.," who felt himself in duty bound to give Brother
"Frog" the character of an honest man. By this it will be
inferred that good character was a passport to favor when relief
was needed or requested from the Society. The report at the
next meeting showed that Brother "Frog" was ill and had a
wife and two children to maintain, and that his situation re-
quired immediate aid. An amount was collected from the
members present to be paid to him.

The case above cited is typical of many similar recorded in
the Minute Book. The plan of relief seems to have required
that application should be made to the Society either by the
brother himself or by some other brother in his behalf. This
application was indorsed by one or more brothers, a committee
was appointed to make proper investigation, and on the report
of the committee a collection for the relief of the petitioner was
taken up among the members present. In nearly every case
recorded, the condition of the applicant seems to have justified
the relief given.

Among the cases thus relieved may be mentioned, also, that
of " Blue Hills," who applied for aid, stating he had a wife and
three small children to support, and that he had lost the use of
his arms. The committee appointed to investigate the case
found that it was deplorable indeed. He had not been able to
do anything towards the support of his family for the preceding
five months, and had been under the necessity of selling his
household furniture to procure bread for his wife and children.
When the committee entered his room it found him lying on
an old rug with a pillow under his head. His arms were of
little or no service to him, and he could not feed himself. A
collection was at once taken up, and the afflicted brother re-
lieved.

Not only was the charity conferred upon sick and disabled
brothers, but the watchful care of the organization was also
extended to the widows and orphans of those who had crossed
the dark river.

218 IMPROVED ORDER OF RED MEN.

As early as November 19, 1822, record is made of a special
council fire kindled at the wigwam of Brother " Turtle Shell "
to make arrangements for attending the funeral of Brother
Hassunimesut or " Mulberry." At this council it was resolved
to attend the funeral of the late brother. This seems to in-
dicate that " burying the dead " was also an object of affiliation.

On Sunday afternoon, April 18, 1824, about seventy of the
brethren attended the funeral of Brother Andastakas, or
"Badger," John M. Boddy, in accordance with the request of
the brother made prior to his death. On the return of
the members to the Wigwam a collection was taken up for the
assistance of the late brother's widow and orphans. On the
following day the amount was presented to the widow, who
returned her grateful acknowledgments for it to the Red
Men's Society. Various other allusions are made to similar
action on the part of the Society, but the attendance at funerals
was evidently purely voluntary, for, on December 13, 1825, a
committee was appointed to consider the propriety of establish-
ing a rule requiring attendance of members at the funeral of
deceased Red Men.

Under date of January 6, 1826, the following was adopted : —

"Resolved, That hereafter all monies drawn from the funds of the Red
Men's Society, or that shall be voluntarily contributed by the brethren in-
dividually, for the relief of distressed brothers, shall be paid over to the
applicant, by the person presenting the petition, in the presence of the Grand
Recording Scribe, or in his absence the Assisting Scribe, or some other
brother, whom the presiding-officer may appoint for that purpose ; and that
a written acknowledgment (from the applicant) for the money paid to him.
or them, shall be produced at the first meeting after payment has been
made."

January 10, 1826, a voluntary subscription was taken up in
aid of the family of " Calumet Man," and in addition thereto
the sum of ten dollars was appropriated from the funds of the
Society for the same charitable purpose. In accordance with
the resolution above recorded, a receipt was subsequently pre-
sented from the widow, for the donations received by her from
the Society amounting to $15.38.

We have referred to this phase of the organization to illustrate
the manner adopted by the Society for providing relief. It

SOCIETY OF RED MEN.

219

must be remembered by those familiar with the systematic
work of modern beneficial societies that at the time of which we
are writing these societies were in embryo. The Independent
Order of Odd Fellows was organized in 1819, three years later
than the reorganization of the Society of Red Men. In many
characteristics the two organizations were similar. The meet-
ing places were the large rooms, or halls, connected with the
taverns or places of public entertainment, for the very good
reason that no other meeting places existed. The beneficial
work of these organizations was an evolution from the circum-
stances that called them into existence.

The experience of the early days, as recorded in the Minute
Book of the Society of Red Men, showed the necessity of a
regular system for mutual relief, as otherwise the burden
came upon the generous and the faithful. The faithful were
constant in their attendance at the councils of the Society.
Being constant in their attendance, their generosity was ap-
pealed to in every case requiring relief. This suggested the
adoption of regulations, whereby a regular contribution should
be made by each member, to provide a fund from which assist-
ance could be donated as required. Voluntary contributions
continued, but there was always provision made for larger dona-
tions in cases of extreme need. Thus out of this experience
has come the magnificent financial system of the present day,
under which, it may with truth be said, that " we visit the sick,
relieve the distressed, bury the dead, and educate the orphan."

The frailty of human nature does not lack for illustration
even in a beneficial Society. Doubtless this may be accounted
for by the fact that an organization banded together for the
highest and best duties that can engage the thought of men, must
still depend on human nature for the material by which it is
managed. No patent process has yet been devised by which
the individual man, narrow of brain, sordid of nature, selfish of
impulse, can suddenly be transformed into a model of generosity
simply by being admitted into a fraternal or benevolent institu-
tion. The most that can be hoped for is to attract as large a
proportion as possible of individuals, in whose hearts beat the
impulse of humanity and the desire to benefit mankind, and to
give to each other mutual relief and assistance ; keeping out, as

220 IMPROVED ORDER OF RED MEN.

far as possible, the selfish and designing. Thus we may unite,
for a common purpose, men of kindred thought and sympathy,
and thereby accomplish by united effort the good which with
individual action is impossible.

We have made the above statement to explain the fact, that
through the Minute Book appears frequent record of the disci-
pline inflicted upon delinquent brothers. The extreme penalty
was inflicted when for any dereliction a Brother was " toma-
hawked." This was the figurative term used by the Society for
the word " expelled," and this fact should be borne in mind by
those members of the Improved Order of Red Men who are
prone to use the nomenclature of the Order in a slipshod and
meaningless manner. The records show that the discipline of
the Society was inflicted on men of high rank as well as on the
more humble members. Yet, notwithstanding the necessity for
this discipline, the Society continued to increase in strength
and in general prosperity, as is proved by the constant acces-
sion of new members.

It is necessary at this time to consider that phase of the or-
ganization clearly made manifest in the records on the Minute
Book, and indicative of the elements of conviviality which seem
to have been inseparable from all fraternal organizations of that
period. This convivial element, it is claimed, finally produced
such a degeneration in the Society as to disgust the better ele-
ment, and cause the reorganization in its present form, and the
incorporation of the word " Improved " in its title. While this
may all be true, criticism is in a measure disarmed by the fact
already stated that conviviality was not confined to the Society
of Red Men alone, and by the further notable fact that the
legitimate benevolent work of the Society was never interfered
with or sacrificed to gratify convivial inclinations. The Minute
Book and manuscript records show that during the period of
more than 10 years almost every Council was "adjourned for
social purposes." At no time, however, is there any record that
refreshments were taken into the wigwam or permitted there
while the council fire was burning, or that any funds of the or-
ganization were appropriated for that purpose. It is undoubt-
edly true, that after the council fire was quenched, and " social
purposes " were indulged in, some of the members had, what

SOCIETY OF RED MEN. 221

may be truthfully designated, " a halcyon and vociferous time."
There were bounds beyond which the members could not pass
in their hilarious celebrations, because the Minute Book records
the punishment of members who allowed their unfortunate
appetites to get the better of their reason, and were guilty of
conduct meriting condemnation and punishment.

As has already been remarked the .most convenient places for
holding the Councils of the Society were public taverns, and
many members were keepers of these places. Naturally the
bar attached to these taverns was a constant source of tempta-
tion to the brethren assembled. While such a condition of
affairs could not exist in 1893, it must be remembered that it
was considered entirely proper in 1823, and must be judged by
the customs and opinions of that time rather than by those of
the present day. . '

Among the documents preserved is a copy of a notice, issued
early in 1821, calling for a meeting of the brethren at the corner
of loth and Arch Streets, when a " Free and Easy will com-
mence." This call is signed Yeogheowanewago, or " Split Log,"
Generalissimo, that being the name and title of Francis Shallus.

Among the documents are copies of songs written for use at
the Red Men's "Free and Easy." We give these songs as
follows : —

RED MEN'S SONG.

TUNE — Tars of Columbia.

Ye Sons of Columbia to Freedom Aspire.

While cheerful we sit round our Grand Council Fire,

Our heroes departed shall have the first toast,

And next our loved country — our pride and our boast.

CHORUS. — For her cause we'll defend until our lives end,
For Red Men their country will never desert
While Fame nerves their arm or blood warms their heart.

When the General has kindled the Fire so bright,
His commands we'll obey with joy and delight ;
If he orders our Tribe the hatchet to wield,
Our war-song we'll sing, and repair to the field.

CHORUS. — To combat with those who are Liberty's foes,
For Red Men are always fearless and bold,
Be't in Midsummer's heat or in stern Winter's cold.

222 IMPROVED ORDER OF RED MEN.

No party dissensions our Councils distract ;
Each Red Man is free to think, speak and act ;
For Freedom's our motto, Toleration our aim ;
Friendship our watchword, and Red Men our name.

CHORUS. — Then smoke the pipe of peace, and bid all discord cease ;
May the chain of the Red Men never lose a link,
But extend and increase till Creation shall sink.

Now, let every Red Man, a bumper in hand,
Around our Council Fire in due order stand —
Fill your glasses, my boys, drink the toast I will give,
Here's to all faithful Red Men and long may they live.

CHORUS. — For our Council Fire never will expire,

While we have power the hatchet to raise,
Or breath left to kindle its vestal-like blaze.

The following was sung to the tune of

SANDY AND JENNY.

Hail Red Men and Brethren! hail this happy night,
Here assembled in Council our Wigwam looks bright :
Your Grand Chief, altho' far advanced in years,
Before you again on his duty appears.

His Generals on each side, in new array stand,
Always ready and willing to obey or command ;
The Warriors at their station in martial array,
Are ready at a call to come forth and obey.

The fears of a White Man, to test and to try,
To their station the Warriors like light'ning do fly ;
Their Tomahawk, War-Club, and Long Knife display,
Take charge of the stranger and lead him away.

Now as Freedom's our motto, toleration our aim,
Friendship our watchword, Red Men our name,
Let sobriety, good order, always be found here,
In Freedom's cause fight, as Red Men without fear.

And again Brethren Red Men, permit me to say,
When you enter a Wigwam leave discord away ;
For no party dissensions can here a place find,
No broils nor no quarrels, you'll leave those behind.

SOCIETY OF RED MEN. 223

Now as Red Men united in sweet Friendship's band,
If a poor worthy brother who in need of it stand,
Asks relief, give your mite, be it large be it small,
For good actions like those Manitou rewards all.

When our business is finish'd, be it short be it long,
Let's be merry together and sing a good song,
Drink a little strong water our strength to increase,
Spend the evening together in friendship and peace.

Among the members there seem to have been some who
appreciated a practical joke, for we find a manuscript song,
endorsed " Obadiah Porritt, Plumber, Reading," evidently sung
to the tune of " Derry Down," of which the following is a copy
and which may be properly entitled

WHEAT SHEAF'S NARROW ESCAPE.

"Wheat Sheaf" is a baker, oft it has been said,
Around this fair city he serves out his bread ;
Of loaves that are large, and loaves that are small,
And cakes nicely sweetened, he can please you all.
Derry Down.

For which the good people, with little delay,
Call on Brother "Wheat Sheaf" and give him his pay;
One day being merry, as I have been told,
He had all his pockets well filled up with gold.
Derry Down.

To a meeting of Red Men he went in full spunk,
Where, with singing and drinking, he got pretty drunk ;
Two wily young Red Men, so sly, and so proud.
While he lay asleep, slipped him into a shroud.
Derry Down.

On the top of a board they laid him full tight,
Then went to the surgeon in dead of the night ;
" We have brought you a baker, just fit for dissection —
A plump little fellow, he'll suit to perfection.''
Derry Down.

The doctor, well pleased, said, " What is your price ? "
" A guinea apiece," both cried in a trice ;
Then quick by the doctor the guineas were paid,
And in a dark room the poor baker was laid.
Derry Down.

224 IMPROVED ORDER OF RED MEN.

After locking the door, he went to bed with his wife ;'
" To-morrow," said he, " I shall use my long knife."
Thus the baker and doctor both peaceably lay,
Till birds by their melody hailed a new day.
Derry Down.

The baker got dry, became anxious for drink ;
He tried for to move, but he hardly could think ;
So tight was he bound, from his feet to his head,
He thought for awhile that he surely was dead.
Derry Down.

At last he got angry, he used all his strength,
And bursting the cords, he was loosened at length ;
Looks round for a pitcher, got hold of a skull
He tried for to drink, but it was as dry as a hull.
Derry Down.

He fumbled around, but naught could descry,
Save bones of all sizes lay piled up so high ;
Amid these sad trials, he frightened was, sure,
When he heard the doctor approaching the door.
Derry Down.

It unlocked ; was opened, and who should be there,
The doctor, with his long knife ; he sunk in despair ;
But recovering, he gave him a pretty hard thump,
To the foot of the stairs it sent the doctor quite plump.
Derry Down.

" Wheat Sheaf," rushed to the street with lion-like sway,
He knocked over all that obstructed his way ;
He never again got so drunk, it is said ;
Nor the doctor bought a baker till he knew he was dead.
Derry Down.

The following is added as an example of the

RED MEN'S PARTING SONG.

As Red Men, oft together again may we meet,
In Friendship united, with discord at our feet,
No party dissensions, nor broils of any kind
Shall enter our wigwam, we will leave them behind.

CHORUS For Freedom's our motto. Toleration our aim,

Friendship's our watchword, Red Men our name ;
If danger should threaten, together we'll fly,
As Red Men, we'll conquer without fear, or die.

SOCIETY OF RED MEN. 225

Our wigwam's in good order ; our Council fire bright,
To brighten Friendship's sweet chain, we've assembled to-night ;
Then may this bright chain of Friendship ne'er lose a link,
But extend and increase 'till creation shall sink.

CHORUS. — For Freedom's our motto, etc.

When the General commands, with pride Red Men obey ;

But a tyrant over Red Men shall never hold sway ;

As Red Men independent we together will fight,

With our Tomahawk, our War Club, and our Scalping-knife bright.

CHORUS. — For Freedom's our motto, etc.

In Brother 's wigwam how pleasantly we sit,

We drink and we sing, and talk while the moments by flit :

Our landlord's kind and good, his wish is all to please —

He keeps good gin and brandy, he keeps good bread and cheese.

CHORUS. — Then, Red Men united, enjoy life while you can,
Old age is coming on, and life's but a span ;
Then fill your cans and glasses, a toast now I'll give,
" Success to Red Men's squaws, and happy may they live."

And when our part here we have acted in love,
And we shall be called to the wigwam above,
May the Great Spirit guide us to that happy land,
Where, as brothers united, we'll join in one band.

CHORUS. — For Freedom's our motto, etc.

And if in life's journey a Red Man you shall find

In sore distress, then to him be good and kind ;

And if 'tis in your power to assuage his grief,

Stretch forth the hand of Friendship and give him relief.

CHORUS. — For Freedom's our motto, etc.

For in Friendship united, Red Men will stand,
In Friendship as brothers, joined hand in hand ;
And if in life's journey a Red Man you shall find
In distress, we again say, be to him good and kind.

CHORUS. — For Freedom's our motto, etc.

Of course these songs abound in allusions to the prominent
idea of all social gatherings at that time, wherein the wine cup
held full sway. It is no reproach upon the organization to
record historical facts. While we are not called upon to defend
anything that is wrong, we feel it may with truth be said, that

226 IMPROVED ORDER OF RED MEN.

the convivial element of the Society of Red Men at the period
at which we write was no more pronounced and had no more
control upon the patriotic, fraternal, and benevolent work of the
organization than have similar practices existing at the present
time at social gatherings of institutions, the proudest in our
land, and in whose membership the best and highest of our
citizens are proud to claim affiliation. Let it always be remem-
bered that, however enticing the " Free and Easy " was to the
brothers after the council fire had been quenched, the work
of the organization was faithfully performed, and all duties
of fraternity and benevolence properly attended to before the
"Free and Easy" opened, and the conviviality and the worship
of Bacchus began.

There is one other fact, not only proper to mention in con-
nection with the Society of Red Men, but absolutely necessary,
in order that proper credit may be given. The Tammany Socie-
ties, as we have said, degenerated into political organizations.
So far as the records of the Society of Red Men give evidence,
but one attempt was made to use that organization as a political
machine. As this was the first and only attempt, and as it evi-
dently came to a disastrous conclusion, it is proper to give the
facts concerning it. They are these : At a council held on the
26th of the sixth moon, 1822, John Douglass, Magistrate, was
proposed for membership and initiated, receiving the name of
Okamkan, or " Flinty Warrior." This name had been held pre-
viously by Lieutenant John McKinney, deceased, and was now
transferred to Mr. Douglass, proving what we have elsewhere
claimed that a name given to one brother was sometimes con-
ferred afterward upon another when the brother to whom it was
first given had died or had been expelled from the Society. At
the time of his admission Mr. Douglass was a candidate for
sheriff for Philadelphia County, and undoubtedly thought that
admission to the Society of Red Men would assist his chances
of election by bringing to his support the influence of that
organization. At a slimly attended meeting of the Society a
committee was chosen to advance the interests of Brother
"Flinty Warrior." When the movement became thoroughly
understood, a feeling of determined opposition was manifested.
The previous action was reconsidered and then indefinitely

SOCIETY OF RED MEN.

postponed. Thus ended the first and only attempt, as far as
the documents show, to use the Society of Red Men to advance
the political fortunes of any of its members. It may also be
remarked that the name of " Flinty Warrior " does not again
appear on the minutes or papers of the Society of Red Men.
In connection with this incident it improper to quote here from
the original manuscript a longtalk given by " Great Light of
the Council Fire," which has direct allusion to this attempt to
subvert the Society to partisan ends, and which contains sound
advice that may well be heeded in our present organization. It
is as follows, with italics and capitalization as in the original : —

" To The Red Men of Pennsylvania :

" Brothers. When a white man is adopted in our tribe, whatever be his
years, he is a young man, and we cannot immediately recognize him as a
Sachem. He must primarily declare himself ' void of fear."1 This fear
alludes only to the body, for every Red Man must stand in fear of offending
the Great Manitou by ill deeds, — and it is given as a warning to the warrior,
to be brave in battle, but to do nothing which will offend the Great Spirit.

" Red Men. We have assembled in General Council around a Fire of Peace.
Let us smoke the Calumet, bury the Tomahawk, and have our talks. Let all
who have aught to say be quickly heard. Red Men in council are always
attentive to those who speak. They deliberately weigh and maturely reply.
It is said that a white man of fair character, and who is said to have been a
good warrior in white metis wars, asks for your support, and wishes to be
adopted by our triba. Let him be adopted. But Red Men will let the tree
bud and blossom before they decide on the fruit. They will let the spring
be planted before they become its supporters. Before the ground is tilled
they will expect no increase.

"Brothers. When a White Man visits your Wigwam smoke with him the
Calumet of Peace. But let him not lead your tribe, or nations, until you
know him well.

" This Talk, Brothers, is not meant to throw a tree in the way of any
Traveller. Let them all journey on. But let us not afford assistance to one
stranger and deny it to another."

Various anniversaries were celebrated by the Society of Red
Men, the first of which mention is made being the birthday of
Lieutenant Alexander John Williams, of the 2ist Regiment of
the United States Artillery when at Fort Mifflin, and who was
subsequently promoted to the rank of captain and assigned to
duty at Fort Erie, where he was killed on the I4th of August,
1814, in the glorious and successful defence of that fortification.

228 IMPROVED ORDER OF RED MEN.

He was not quite 24 years of age at the time of his death, but
had lived long enough to prove himself a hero, and to merit and
receive the plaudits of his fellow-citizens. The claim is not
made that he was a member of the Society organized at Fort
Mifflin, but that his birthday was celebrated by the Society
which would indicate that such was the fact.

We have already referred to Captain James N. Barker, who
was in command at Fort Mifflin in 1813, and to the fact that he
was the son of General John Barker, who had been a prominent
member of the Sons of St. Tammany. Captain Barker became
mayor of the city of Philadelphia in 1819. The testimony of
Richard Marley, Past Great Incohonee, while living, is quoted
as proof of the claim that Mayor Barker was a member of the
Society of Red Men.

The birthday of Washington was frequently celebrated by the
Society, and as early as the i/th of the I2th moon, 1822, there
is record of the appointment of a committee to take in charge
the proper observance of February 22, 1823. The records of
subsequent councils show the action taken in the time interven-
ing between that date and 1824, when again the anniversary
was appropriately observed.

On the 23d of the second moon, 1824, a "Grand Monthly
Council Fire " was lit at the wigwam of Brother " Free and
Easy," for the purpose of doing honor to the memory of Wash-
ington. Generalissimo Lappopetung, or " Black Wampum,"
George Knorr, presided. Brother Shekoghell of Specra, or
" Big Turtle," Daniel E. Scott, delivered a longtalk suitable to
the occasion. After this the brethren adjourned for supper.
The members were evidently pleased with the success of the
celebration, as upon pages 149, 150, and 151 of the Minute
Book is an extended account thereof, with expressions of
thanks to the committee having the matter in charge, and
recommendations for the publication of the longtalk of Brother
" Big Turtle."

A similar observance of Washington's Birthday was held in
1825, when was delivered the longtalk of Puyumannawaton, or
"Great Light of the Council Fire," from which we have quoted
the allusion to Fort Mifflin as the place where the Society of
Red Men was organized.

SOCIETY OF RED MEN. 229

In connection with these observances of Washington's Birth-
day, may be given the following song, the authorship of which
is attributed to the James N. Barker, already alluded to in this
chapter : —

" When Freedom on the battle storm

Her weary head reclined,
When round her fair, majestic form

The serpent slavery twined ;
Amid the din, beneath the cloud,

Great Washington appeared ;
His daring hand rolled back the shroud,

And thus the suff 'rer cheered :

" ' Burst, burst thy chains! be great! be free!

In giant strength arise!
Stretch, stretch thy pinions, Liberty,

Thy flag nail to the skies.
Clothe, clothe thyself in glory's robe!

Let stars thy banner gem ;
Rule, rule the sea! — possess the globe! —

Wear victory's diadem.

" ' Tell, tell the world a world is born,

Another orb gives light,
Another sun illumines the morn,

Another star the night ;
Be just, be brave, and let thy name,

Henceforth, Columbia be ;
Wear, wear the fadeless wreath of fame,

The wreath of liberty ! '

" He said, and lo! the stars of night

Forth to the banner flew ;
And morn, with pencil dipped in light,

Its blushes on it drew.
Columbia's chieftain grasped the flag,

The standard sheet unfurl'd,
Flew with it to his native skies,

And waved it o'er the world."

There does not appear in the records in our possession any
legislation by which the celebration of St. Tammany Day, the
1 2th of May, as a holiday or anniversary of the Society was re-
quired in the Constitution or Laws. But all through the records
in the Minute Book, in every year from 1823 down to 1827 in-

230 IMPROVED ORDER OF RED MEN.

elusive, votes are recorded providing for a proper observance of
this day. When the various societies of St. Tammany, which
existed from 177- down to 1822 in Philadelphia, became broken
and disorganized, it is quite certain that the membership be-
came absorbed in the Society of Red Men. There is positive
evidence to show that men were members of both Societies at
the same time in 1818, and inasmuch as the St. Tammany
Societies observed the birthday of their patron saint with great
pomp and ceremony, nothing was more natural than that the
custom should have been engrafted upon the regulations of the
Society of Red Men. We will present extracts from the Minute
Book showing the action taken for a proper observance of St.
Tammany's Day.

On page 72 of the Minute Book, under date of April 29, 1823,
record is made of the appointment of a committee " to receive
subscribers' names, of our different brethren, that will be in-
clined to take dinner, etc., on the I2th of May next," and the
committee appointed in accordance with this vote, consisted of
"Snow Clad Mountain," "Big Turtle," "Bull's Horns," "Hick-
ory Sapling," and "White Cat Fish," with full powers to fill all
vacancies. This committee reported progress on the 6th of May
and further at the council of May 8. The grounds of Judge
Peters at Mantua Village were secured, and the dinner was fur-
nished by Brother " Hospitality," William Muirhead, at a cost
of fifty cents each. Brother " Big Turtle," delivered a longtalk
previous to the dinner.

Again, at the Monthly Grand Council held on April 6, 1824,
a committee of five was appointed " to take order on the pro-
posed dinner for Red Men on St. Tammany's Day. Brothers
'Big Turtle,' 'Red Oak,' 'Live Oak/ 'Cedar Bush,' and 'Pep-
permint ' were appointed with full power to fill all vacancies if
any should occur." This committee subsequently reported on
April 20, that "they could not find a more suitable and con-
venient place than the one they used the last anniversary of St.
Tammany ; they therefore recommend the same place for the
present contemplated festival, and that the dinner be provided,
by some brother, similar to the former." The committee was
discharged and another appointed consisting of Brothers " Red
Oak," "Peppermint," "Live Oak," "Son of Vulcan," and "Red

SOCIETY OF RED MEN. 211

Belt" "for the purpose of inquiring what brothers will propose
and make order the dinner on said day and on what terms they
will furnish the same." It was unanimously agreed that the
dinner take place at Mantua Village, as was done at the last fes-
tival of St. Tammany in 1823. At tjie council held April 23, the
committee was directed to examine a place at Kane's (Kaighn's)
Point, and report at the next council whether the same was
preferable to Mantua Village, and also to report on what terms
the dinner could be obtained per man. The committee accord-
ingly reported on April 27, " that Brother Hospitality offers to
furnish a dinner at Mantua Village at the rate of 75 cents per
man and each to pay for his drink separately." Brother Hick-
ory Sapling declined to bid for the dinner, as he was unable to
furnish it on that day. The committee also reported that strict
search had been made on the Jersey shore agreeably to the
request made by the Council April 23. As the result of its
investigation it made report as follows : —

" At Kane's point, a tavern keeper (a white man) offer'd to furnish a
dinner in the woods, at the back of his house, at 50 cents per man, and if
it should rain, he then would entertain them in his house, and every man
pay for whatever liquor he may think proper to call for.

" They then viewed a place at Newtown Creek, which place the Red Men can
obtain permission to use, on said day, with the use of a kitchen and a spring
house, free of expense.

" At this place we shall have to provide ourselves, in every respect, with all
necessaries, provisions, liquors, etc. An estimate of which, and the supposed
amount thereof, is also laid before the present Council, for their determina-
tion.

"Your Committee after much fatigue, etc., are happy that they are able to
make the foregoing report, and now beg, that they may be discharged."

The committee was discharged as requested, and it was voted
to reconsider the action about taking dinner in the woods at
Mantua Village, and a committee of five was appointed to make
inquiry if any other brother would undertake to furnish a din-
ner "and to make report at the next council." This committee
consisted of Brothers " Big Turtle," " Weaver of Shoes," " Pep-
permint," "Cassia Sprig," and "Wooden Foot." At the next
council of April 30 the committee again reported as follows : —

"They had enquired of many Red Men (Tavern keepers), but that
Brother ' Hospitality ' was the only person who would furnish a dinner on

232 IMPROVED ORDER OF RED MEN.

St. Tammanie's day, and be likely to give general satisfaction; his proposal
was 75 cents per man, and each to pay for his own drink.

'* Committee further reported, that they had maturely considered existing
circumstances and that, after having conference with many of the brethren,
did find the current opposition running against dining at Mantua Ville, for
various reasons that had been suggested to the Society, therefore, they do
recommend the reconsideration of the report which was made by the Com-
mittee, who examined the place, at Newtown Creek. Your Committee further
recommend the reorganization of that Committee, and that your present
Committee will render them every assistance in their power, if necessary."

The recommendation was carried out and the two committees
were consolidated and it was voted to take dinner at Newton
(Newtown) Creek.

" The two Committees being now joined as one, they are hereby requested,
and enjoined, to do all that may be in their power, to obtain subscribers, to
appoint caterers, regulate, obtain, do and direct all that they can devise ;
for the general good, the comfort, harmony, ease and enjoyment of all the
brethren that may think proper to join in the celebration of the day of the
birth of our Titular Saint."

On May 4 the committee reported " that they had engaged a
' Team Boat,' to convey our brethren to Newtown Creek on the
1 2th of the fifth moon, and to return back again to Philadelphia,
for the sum of five dollars. That they recommend to the coun-
cil that our brethren do meet on the said I2th day at eight
o'clock, A.M., and to start positively at the hour of nine
o'clock. They also recommend that notices be published at
various taverns which are kept by our brethren for the purpose
of making known to Red Men what time and at what place they
are to meet on the said I2th instant." The recommendations
of the committee were adopted and the committee given power
to carry out the wishes of the Society. On page 186 of the
Minute Book appears the following record : —

"Agreeably to General Orders, the brethren met at the Wigwam of
Brother ' Hospitality,' between the hours of 8 and 9 o'clock, A.M., on the
1 2th of the 5th moon, 1824; from thence they proceeded on board of a Team
boat, which was employed for the purpose of conveying such of our brethren
to Gloucester point as thought proper to celebrate (at Newtown Creek), the
festival of Tammany (our Tutilar Saint) . After landing at Gloucester point,
the brethren marched in single file, under command of the Generalissimo,
through the Forest, until they arrived at the appointed spot ; and after the
brethren had received refreshment, a council fire was lit ; the following white

SOCIETY OF RED MEN. 233

man was proposed, and after going through the usual and necessary forms,
he was initiated : Joseph Wigmore, occupation. Silver Smith, proposed by
Br. ' Weaver of Shoes,' name received ' Green Walnut Tree.1 After which,
the Council adjourned to social purposes, and a little before 6 o'clock, P.M.,
the brethren proceeded and went on board the Team boat, and landed at
about 9 o'clock in Philadelphia." \

We have given the legislation leading up to the celebration
on this occasion considerably in detail so that our readers may
understand the importance which was attached not only to the
anniversary itself, but to the proper arrangements to be made
for a celebration of the event that should be pleasing to the
members of the society.

On page 259 of the Minute Book, under date of April 4, 1825,
record is made of the appointment of the usual committee "to
select a convenient place ^ for the Red Men to celebrate the
anniversary of St. Tammany," as follows : " Brothers ' Red
Oak,' 'Brown Stout,' 'White Cat Fish,' 'Wild Turkey/ and
'Peppermint.'' At the next council held April 15, the com-
mittee reported, and it was voted " that the Red Men celebrate
St. Tammany's Day at the wigwam of Brother Pine Grove, and
agreeably to his offer take a repast at twenty-five cents per man
for their eating." At the next council held April 19, a com-
mittee was appointed "to receive subscribers for the celebration
of St. Tammany's Day." The committee consisted of Brothers
"Red Oak," "Wheat Sheaf," "Peppermint," "Chief of the
Northern Tribe," and "Strawberry Bush." ("Chief of the
Northern Tribe " was General Thomas Snyder.) At the next
council, April 26, it was formally voted " that the Red Men take
dinner at Brother ' Pine Grove's ' on the I2th day of May, that
being the anniversary of St. Tammany ; at the charge of fifty
cents each for his dinner." Subsequently arrangements were
made for the brethren to assemble at the house of Brother
" Hickory Sapling " at one o'clock, and proceed thence to
Brother "Pine Grove's," "and every brother to wear his badge."
Arrangements were made also for a publication of General
Orders to call the brethren to assemble on St. Tammany's Day.
The General Orders were usually printed on sheets of conven-
ient size for posting in houses of entertainment and other pub-
lic places. Among the old documents are several of these.

HEAD Q UAR TEH S.

GENERAL ORDERS!

Attention
Red Men.

YOU will assemble in Grand Council Fire, at the Wigwam of Brother
HICKORY SAPLLVG, (Sign of General Jackson) Race near Eighth street,
on THURSDAY next, the 12th instant, at 12 o'clock, noon, in due order, with
the full Insignia of your Tribe,- and Badge of you/ Rank, full)- prepared to take
up (he line of march to Celebrate the

Anniversary of Tammany,

the Tutelar Saint of Red Men-

(3* A Repast and other Entertainments will be provided by Brother PTNK
GROVE, at his Wigwam, Harmony Hull Hotel, Bush-Hill, suitable for theoeea-
lion. Tickets can be had of the Committee of Ai range ment. aud at Pine Grove's
Wigwam.

N. B. The Generals are requested to report themselves on that da v, as ia case
of neglect they will be aflperceded by new appointments.

BY ORDER,

Lappopetung, or
BLACK WAMPUM;

GENERALISSIMO,

fFtverwtuti; or Red Oak, •

2d Lieut. Gen. Grand Recording Scribe, R. M. P.

Fifth Mooa, 9th, 182*. Bu&Frog, Pr.

234

SOCIETY OF RED MEN. 235

A copy of the sheet, on which were printed the General Orders
above referred to, is before us as we write, and on the opposite
page is a reproduction of this identical notice for the celebration
of May 12, 1825.

For some reason there appears to b^e no record of the observ-
ance of St. Tammany's Day in the year 1826. But at the coun-
cil held April 3, 1827, " King of the Western Tribe," "Meridian
Sun," "Black Wampum," "Tombstone's Brother," and "Son
of Vulcan" were appointed a committee "to consider and report
a plan for the celebration of St. Tammany's Day." This com-
mittee reported at the next council, April 6, "no progress, and
beg to be discharged," which was agreed to. On page 407 of
the Minute Book it is recorded that a subscription list was
opened to receive such names of members as wished to dine on
St. Tammany's Day. On May n a resolution was adopted
" that such brethren as will make it convenient to celebrate Str
Tammany's Day will dine at Brother 'Hospitality's.'" On page
412 of the Minute Book it is recorded that "the Generalissimo
presided on the I2th of the 5th moon, 1827, (being St. Tam-
many's Day) at the wigwam of Brother ' Hospitality,' where a
handsome dinner was provided which gave general satisfaction
to the brethren that were present, and for his attention, etc.,
in providing the same, Brother ' Hospitality ' received the unani-
mous thanks of the meeting."

Inasmuch as the Minute Book contains no records of a later
date than May 15, 1827, it is impossible to give any further
account of subsequent celebrations of St. Tammany's Day, and
the scattered fragments of the minutes preserved outside the
Minute Book do not cover the months of April and May, and
therefore give no information on the subject.

Our readers are familiar with the fact of the visit to the
United States, in 1824, of General Lafayette, and it is interest-
ing to here record the action taken by the Society of Red Men
to assist in rendering proper honor to the distinguished guest
of the nation. For this purpose General Orders were issued
and posted in public places inviting the members to attend a
council to be held on August 24, 1824, to make arrangements
for joining in the procession in honor of General Lafayette.

About this same time the records mention the organization

236 IMPROVED ORDER OF RED MEN.

of a rifle company to be composed entirely of Red Men, and on
the Minute Book, page 190, under date of May 25, 1824, it is
recorded that "a committee was appointed to take into consid-
eration, etc., the forming of a Rifle Company of Red Men, to
report thereon at our next council fire," and the committee
appointed for this purpose consisted of the Generalissimo and
Brothers "Lookout," "Peppermint," "Hickory Sapling," "Straw-
berry Bush," "Hospitality," "Hot Iron," and "Red Buck."
This committee reported at the subsequent council held May 29,
and the report was received and laid over until the Grand
Monthly Council which was held June I, 1824. On this date,
page 192 of the Minute Book, it is stated that "the committee
that was appointed to receive subscribers for the raising a Rifle
Corps of Red Men made a communication to the council which
was read and approved. Committee desired permission to add
five or six to the present committee (if they should find the
same necessary). Their desire was unanimously granted, with
a request that the committee should exert themselves in collect-
ing subscribers, so that the Corps may be formed as speedy as
possible." At subsequent councils shown on page 197 of the
Minute Book, the committee reported that they had advertised
"that they would meet, etc., at certain wigwams three times
each week to receive subscribers," and "that they had 36 mem-
bers on their list."

The Minute Book does not give much further information in
relation to the Red Men's Rifle Corps. Fragmentary docu-
ments indicate that the Corps was known to the outside world
as the "Morgan Rifle Rangers." The names of the officers
were George Knorr, "Black Wampum," Captain; Richard
Loudenslager, "Old Warrior," Lieutenant; William Leitmann,
"Peppermint," First Sergeant; Jacob Wolf, "Sheep Stealer,"
Second Sergeant; George Ziegler, "Wolf Catcher," Third Ser-
geant. Upon a poster inviting the members of the Society to
attend a special council August 29, to consider the propriety of
making arrangements to receive Lafayette, it was noted that " a
meeting of the Red Men's Rifle Corps will be held at Brother
'Hospitality's' on Monday next, August 23, 1824."

The uniform worn by the "Rangers" is described as "a green
frock or overshirt, and leggings trimmed with yellow fringe ;

SOCIETY OF RED MEN. 237

a fur cap, with deer's tail in lieu of feathers or pompons and
moccasons."

The next mention of the reception in honor of Lafayette
appears on page 202 of the Minute Book, at the council held
under date of August 24, 1824, wherein "It was agreed That a
Procession of Red Men should take place in honor of General
De La Fayette's visiting Philadelphia, provided, that a sufficient
number of brethren will attend, whereby the procession shall
appear truly respectable." At the same council it was unani-
mously agreed that a committee of 15 be appointed, with full
powers to fill vacancies, " to examine whether a sufficient num-
ber of brethren can be obtained to form a respectable proces-
sion, and that they report their opinion thereon at the wigwam
of Brother 'Black Bottle,' on the evening of the 28th instant."
The committee appointed in accordance with this action repre-
sented the city proper, Northern Liberties, and Southwark, and
was as follows : —

For the City — Lieutenant-General "Old Warrior," Brigadier-
General "Hospitality," Lieutenant-General "Red Oak," Brig-
adier-General "Peppermint," Brigadier-General "Black Bottle,"
Brigadier-General "Wheat Sheaf's Brother."

For Northern Liberties — Brigadier-General " Strawberry
Bush," Brigadier-General "Blue Crane," Brother "Wolf Dog,"
Brother " Bold Warrior."

For Southwark — Brigadier-General " Black Rat," Brigadier-
General "Deer Skin," Brother "War Club," Brother "Black
Rock."

At the council held August 28, a preamble and resolutions
were unanimously adopted as follows : —

"WHEREAS, The Red Men of the State of Pennsylvania are anxious, in
common with their fellow citizens, to pay that respect, and give that reception
to the national guest, the brave and patriotic General La Fayette, who was
the associate in arms of our late Grand Sachem, General George Washington ;
he in his youth left his friends and country, at his own expense, volunteered
his services and shed his blood, to obtain for us the liberty and Independence
which we now so happily enjoy ; therefore,

"Resolved, By the Red Men of Pennsylvania, That we will embrace the
present opportunity (being, perhaps, the last time that will ever offer) to pay
that respect due to one whom we look upon as the champion of Liberty, the
friend of Freedom, and the benefactor of America.

238 IMPROVED ORDER OF RED MEN.

"Resolved, That we will devote the day of his arrival exclusively to his
reception.

"Resolved, That we will on the day of the procession, appear at such place
as may be hereafter designated, with the full insignia of our Tribe and badge
of our rank, the Revolutionary cockade, and the La Fayette badge.

" Resolved, That the Grand Recording Scribe, under the direction of the
Generalissimo, invite the Reading, Lancaster and Delaware Tribes, to attend
on the occasion ; and all brothers belonging to other Tribes, who may be in
the city or vicinity, are particularly requested to join in the procession.

"Resolved, That the above proceedings be published in the city papers.

"By order of ' BLACK WAMPUM,' Generalissimo.

" Signed by WIVERWASK.I, or ' Red Oak,1 Lieutenant General,

" Grand Recording Scribe"

No record is made of any action taken by the Tribes at
Reading or Delaware, but a reply was received from Lancaster
of which the following is a copy : —

" MR. KNORR, Baker, Sixth or Fifth Street, between Market and Arch Streets,
Philadelphia .

"DEAR SIR AND BROTHER: We have received your 'Talk1 of the ist of
the Ninth Moon, and note its contents. It has pleased the Generalissimo,
' Smooth Stone,1 to appoint us a committee for the purpose of addressing you,
and to return to you individually our sincere thanks for the attention you have
so politely honored us with. It will, however, be impossible for the brethren
of Lancaster to participate with you in paying their respects to the illustrious
La Fayette, and the patron of universal Liberty. Some, however, of our
Tribe are desirous of visiting Philadelphia, for the purpose of paying their
respects, in common with the rest of the citizens, to General La Fayette, and
will join in procession with you.

" We are, sir, with sentiments, yours, etc.,

" SPRUCE, Major-General ist Aid to the Generalissimo.

" BACKENSIGA, Lieutenant Colonel and 6th Aid.

" SAGASAUNAY, Major-General.
" LANCASTER, yth of the Ninth Moon, 1824."

At the council held August 31, 1824, a committee of arrange-
ments was appointed and authorized to have badges prepared to
be purchased at the option of the brethren, the committee
consisting of "Big Canoe Builder," Grand Marshal, with
" Spike Driver," "White Oak Club," "Black Bottle," "Screw
Auger," " Shooting Stick," and " Heart of Erin " as assistants.
At the next council, September 3, this committee reported that
they had prepared " certain articles suitable for and to be used.

SOCIETY OF RED MEN. 239

in the contemplated procession in honor of our nation's guest,
General La Fayette," and further "that the same will be in
readiness by Wednesday the 8th instant." Among these
articles may be mentioned "a staff on which to fix the banner
of the Order, with a liberty cap upon the top which shall be gilt
and the staff stained red."

Under date of September 3, 1824, a communication was
received by the Generalissimo inviting the Rifle Corps to unite
with the regiment of citizen volunteers, and inviting the
Generalissimo to attend a meeting of the board of officers on
that evening at Mr. Holt's tavern, for the purpose of making
final arrangements for the parade.

On September 7, 1824, it was "resolved that a committee of
five be appointed consisting of ' King Tom,' ' Hospitality,'
' Fox,' ' White Oak Club,' and ' Strawberry Bush,' whose
duty it shall be to confer with the Councils, and in concert with
them ascertain and fix the station the Red Men shall occupy
in the contemplated grand procession in honor of our justly
distinguished nation's guest, the beloved, venerated La Fayette."
This committee evidently corresponded with the Committee of
Councils, for a letter was received by the committee of which

the following is a copy : —

"SEPTEMBER nth, 1824.

" GENTLEMEN : Your note of the 8th inst. was laid before the Committee
of Councils, who desire me to say that a place in the procession for the recep-
tion of General La Fayette will be assigned by lot to the Red Men, who are
invited to appoint a deputy to draw for them, at the Common Council Cham-
ber, corner of Fifth and Chestnut Streets, on Wednesday next, the 15th inst.,
at three P.M.

" Yours respectfully,

"JOSEPH S. LEWIS, Chairman.

"Messrs. Thomas Waterman, William Muirhead, William Simpson, M. M.
Donohew."

Brother " White Oak Club " was appointed to represent the
Red Men at the drawing referred to, and as the result of his
performance of that duty he made the following report : —

" To the Generalissimo and Members of the Society of Red Men,

" Agreeably to lot I have, on the part of the Society, drawn No. 4 for the
procession in honor of La Fayette, being the number preceding the lowest
number drawn on the day appointed.

"M. M. DONOHEVV-, or 'White Oak Club."1

240 IMPROVED ORDER OF RED MEN.

We have before us as we write the original of this report, and
upon it is affixed the square piece of paper with the figure 4 on
it in ink, being the identical number drawn by "White Oak
Club " as stated in his report.

At the council held September 10, "the marshals agreeably
to their duty produced the banners, liberty cap, marshals' rods,
etc., which were duly approved of." The proceedings of the
committee were read, and a copy of the letter addressed to the
Committee of the City Councils, which received generafr satis-
faction. September 14 it was on motion

"Resolved, That the thanks of the Society be presented to the marshals
for their attention and diligence in providing the sufficient articles which they
were particularly requested to attend to and obtain."

" Whereupon the Generalissimo in the name of the Society
tendered them thanks accordingly." At this same council it
was also resolved "that Brother 'Fawn Deer' be authorized
and requested to engage the contemplated music for the
approaching grand procession in honor of the nation's guest."

At the council held September 17, a resolution was adopted
as follows : —

"Resolved, That in addition to the Society's badge, Revolutionary cock-
ade, and La Fayette badge, each Red Man in procession will carry in his
hand a sprig of Laurel ; and that the marshals take order for procuring a
sufficiency of Laurel for the occasion."

Further action was taken at the council held September 24,
when it was voted that two brothers be appointed to carry the
standard on the day of the procession, and Brothers " Hard Wal-
nut Knot " and " Bold Warrior " were appointed by the Society
as standard bearers. At the same meeting Brothers " Straw-
berry Bush," " Wheat Sheaf," and " Cherokee Warrior " were
appointed to carry the implements and to guard the banner.
Evidently none but good Red Men were permitted to appear
upon occasions of this kind, for we find that it was voted " on
motion by Brother ' Byron ' that Brother ' Long Pen ' should
be notified not to walk in the procession of Red Men to wel-
come General La Fayette until some (supposed) charges were
cleared up." At the succeeding council of September 27, it
was reported that the First Marshal, Brother "Big Canoe

SOCIETY OF RED MEN. 241

Builder," was hurt and unable to attend the procession, and
Brother " Hard Walnut Knot " was appointed in his place.
At this council notice was given by the Generalissimo "to meet
at the house of Brother ' Hickory Sapling's ' to-morrow morning
at seven o'clock, to make collections towards paying the music,
and then proceed in procession." Accordingly on the following
morning a council fire was lit at the wigwam of Brother " Hick-
ory Sapling," and collection taken up towards defraying the
expenses of music engaged, the amount realized being $6.83.
The Society then adjourned, and proceeded to join the procession
on the Frankford Road.

It is not necessary to enter into an extended description of
the magnificent ovation given to Lafayette on the occasion
mentioned. Our purpose has been to give in detail the part
taken by the Society of Red Men, and to show that it was an
organization of considerable importance in the city of Philadel-
phia at that time. There is also evidence to indicate that in this
procession the Society was represented not only by the Rifle
Corps but also by the members themselves in a body. While
refraining from giving a full description of the scenes and events
attending the reception, we will quote an ode composed for the
occasion by Mr. Benjamin Mayo, and sung by a group of twenty-
four boys and twenty-four girls stationed at an arch at the corner
of Fourth and Vine Streets as the general approached. The
ode was as follows : —

ODE.

Strike the cymbal! roll the tymbal!

Sound the trumpets! beat the drums!

Loudly singing, cheerily singing,

Lo ! the patriot hero comes!

Great Commoner, slighting honor,

Here the youthful hero came,

Aiding strangers, braving dangers,

Human freedom was his aim.

Troops come prancing, see, advancing —

All Columbia's sons and daughters

Greet the hero! land and waters —

Streamers streaming, shouts proclaiming

Far and near, the hero's name.

God of thunder, rend asunder

AH the power that tyrants boast!

242 IMPROVED ORDER OF RED MEN.

What are nations — what their stations —
When compared with Freedom's host?
What are mighty monarchs now,
While at Freedom's shrines we bow?
Pride of princes, strength of kings,
To the dust fair Freedom brings !
Hail him! hail him! let each exulting band
Welcome Fayette to Freedom's happy land!
All hail him! all hail him! all hail him!

We have already stated that the Minute Book has no record
in it beyond page 413, at which time is recorded a council held
at the wigwam of Brother "Struggler" on the I5th of the fifth
moon, 1827. For an account of the Society during the time
intervening from 1827 to 1832, we are compelled to rely upon
the fragmentary manuscript minutes still preserved, and upon
personal conversations with Mr. Thomas J. Loudenslager held
by Brother Gorham. It will be remembered that it was from
Mr. Loudenslager that the documents were obtained from which
have been given the extracts contained in this chapter relating
to the Society of Red Men.

From the sources mentioned we learn that on September 2,
1827, a committee consisting of "Red Oak," " Chief of the North-
ern Tribe," and "Fair Play" was appointed to have the dresses
of the Society properly repaired. At this same council the
report was read, and a committee previously appointed for the
purpose of drafting a new Constitution and code of By-Laws
for the future government of the Society, but further action
thereon was deferred "until our next council." As the minutes
of " our next council " have not been preserved there is nothing
to indicate the nature of this report nor of the Constitution and
Laws adopted.

November 13, 1827, a council was held, at which the Second
Captain-General presided. Four candidates were initiated,—
George Grier, book printer, " Fair Play's Brother ; " George
Allison, "White Metal;" James M. Benckart, musician, "Great
Joy;", and Samuel P. Mitchell, Captain-Major, "Bold Soldier."
Then come minutes of a council held at the wigwam of Brother
"Chief of the Northern Tribe," General Thomas Snyder, on
November 16, at which Generalissimo "Black Warrior" pre-
sided. A charge having been produced against " Dry Berry,"

SOCIETY OF RED MEN. 243

for revealing the secrets of the Red Men under very aggravating
circumstances, it was resolved that he be declared unworthy of
any longer remaining a Red Man. T^ie Generalissimo stated
that there would be no council fire lighted until the first Tuesday
in next month in consequence of the dresses being out of repair.
The council on December 4, 1827, was held at the wigwam of
Brother "Hickory Sapling." The only action taken at this
council was to reconsider the resolution of the previous council
relating to Brother "Dry Berry," and a committee of three,
consisting of "Turkey Foot Warrior," "Full Moon," and "Long
Pen," was appointed to investigate the charges against the
brother, and to report at the next council the facts of the case
with their opinion thereon.

The next council of which we have record was held at the
wigwam of Brother "Hospitality" on December 18, 1827. A
candidate was initiated, but nothing else of importance seems
to have been done. December 21 a council was held at the
wigwam of Brother " Morning Star," at which five white men
were elected and initiated, and Brother " Dove's Foot " was
appointed "Chief of the Southern Tribe."

A break now occurs in the minutes, and we have nothing
until November 29, 1830, when a council fire was kindled at the
house of General Thomas Snyder, Third Street, near Coates,
Lieutenant-General " Old Warrior " presiding. The loss of the
minutes covering the time intervening between December 21,
1827, and November 29, 1830, is peculiarly unfortunate, as their
existence would serve to make plain many points now obscure,
and give information not only concerning the existence of the
parent society at Philadelphia, but action taken to extend it into
other cities, and the communications received therefrom sent by
brothers "on mission" or "on command." We can only infer
that during this time Generalissimo Lappopetung, or "Black
Wampum," George Knorr had resigned, or at least that a
vacancy had occurred, because in the minutes it is stated that
a resolution was adopted to make a nomination for Generalis-
simo. The " Old Warrior " mentioned as presiding over the
council held November 29, 1830, was Richard Loudenslager,
father of "Young Red Eagle," Thomas J. Loudenslager, from
whom Brother Gorham obtained the books and papers of the

244 IMPROVED ORDER OF RED MEN,

society in behalf of the Great Council of the United States,
after a period of thirty-five years. It is assumed that Richard
Loudenslager joined the Society in the interval between 1818
and 1822. The only instance where his name appears on the
Minute Book is that which names him as Lieutenant of the
Red Men's Rifle Corps or Morgan Rifle Rangers.

At this same council of November 29, 1830, a committee was
appointed to obtain the books, implements, dresses and large
painting belonging to the Society. This committee consisted
of " Chief of the Northern Tribe," "Hospitality," and " Wheat
Sheaf."

December 13, 1830, a council was held at the wigwam of
Brother "Blue Crane," in the .Northern Liberties, "Wheat
Sheaf " presiding. The committee previously appointed re-
ported that the dresses and large painting had been procured,
and were in the hands of Brother " Chief of the Northern
Tribe," and the books, papers, etc., were in the hands of
"Robin Hood," or Bashaba of Piscataqua, Henry Knorr. Two
brothers were added to the committee, "Blue Crane" and
" White Brandt." At this council nominations were made of
candidates for Generalissimo. The brothers placed in nomina-
tion being " Pine Grove," Charles Clements ; " Hickory Sap-
ling," Chalkley Baker; "Strawberrry Bush;" "Hospitality,"
William Muirhead ; "Blue Crane," " \Vheat Sheaf," and "Bull
Frog." The council adjourned until Monday evening, December
20, 1830, but of that meeting we have no record.

Then comes the council of January 7, 1831, held at the house
of Brother "Wheat Sheaf," "Old Warrior" presiding. At this
council four candidates were adopted, and the meeting ad-
journed to meet on the following Monday evening, January 12,
1831. This meeting was held at the wigwam of Brother "Hos-
pitality," who had removed from his old quarters in Bank Street
to the Cosmopolite Hotel on Cherry Street above 6th. At this
council a report was made by the committee chosen for that
purpose, that possession had been obtained of the books and
papers belonging to the Society from Brother "Bull Frog," and
that they were now in the possession of the Grand Recording
Scribe. They had not recovered the dresses, large painting,
and other articles. Brother " Chief of the Northern Tribe "

SOCIETY OF RED MEN. 245

had promised to be present at the meeting, but had failed to
appear.

January 3.1, a meeting was held at the wigwam of Brother
" Hospitality," at which it was resolved that Brother " Chief of
the Northern Tribe," as treasurer of the Society, prosecute
Jacob Wolf, " Wheat Sheaf's Brother," for the articles which
he holds, they being the property of the Red Men.

No later minutes than those above given exist. It will be
seen that the successor of George Knorr, "Black Wampum,"
must have been selected, as nominations had been regularly
made in December to fill the vacancy. The last minutes in our
possession, being those of January 21, 1831, were signed "Young
Red Eagle," who appears to have been the last Grand Record-
ing Scribe. It will be remembered that this was the name of
Thomas J. Loudenslager, and that it was in his possession that
the property of the Society passed when it finally ceased to
exist. It is to his care we are indebted for the knowledge we
now possess, and for the priceless treasures presented by him
to our Order. He is cited as authority for the statement that
his father, Richard Loudenslager, "Old Warrior," was elected
Generalissimo of all the Red Men December 20, 1830. Some
doubt is expressed as to the correctness of this date, although
the fact of his election may be accepted as beyond dispute. In
1866, Mr. Loudenslager assigned as the cause of the ultimate
decline of the Society in Philadelphia the acquisition of too
many members of a certain class, " who were so clannish and
offensively aggressive that they disgusted the better class of
members, who withdrew from the Society,, and it finally ceased
to exist." He spoke with much earnestness on this subject,
and gave evidence that his early love for the Society had re-
vived, or rather had never waned. As to the time of the disso-
lution of the Society, he could not state the precise date with
absolute certainty, but as nearly as he could recall the closing
events of the Society, it was in the latter part of 1832 or early
in 1833.

It will be remembered that in 1832 the nation was visited by
the Asiatic cholera, and the presence of that terrible scourge in
our country made it extremely difficult to maintain the existence
of any organization, much less secure additions to its member-

246

IMPROVED ORDER OF RED MEN,

ship. But, as will be shown later, while the parent Society
died out in Philadelphia, offshoots therefrom maintained an
organization in other localities, and served to preserve the prin-
ciples and objects for which it was founded. Upon this point
Brother Gorham remarks : " It will be found by the light of sub-
sequent history, that although it was thought that the Improved
Order of Red Men had a different individual existence apart
from that of the old Society of Red Men in Philadelphia, yet it
was a legitimate offshoot or scion of the parent stem, branches
of which were still in active existence, which, had either of them
seen fit, might have successfully disputed the rights of the
younger branches to precedence, and have asserted their right
to exercise eminent jurisdiction over ' all Red Men wherever
their Tribes existed.' ' The authority upon which this claim is
based will be given in the succeeding chapter, wherein will be
recorded the establishment of the Order in Maryland, and its
reorganization into its present form as the Improved Order of
Red Men.

In closing this chapter, we feel that the material herein pre-
sented cannot fail to be of deep interest to every member of
our Order. We think we have established all we have claimed
for the Society of Red Men as a legitimate successor of the
old Tammany Societies of the Revolution. What will follow
brings us within the domain of positive fact as obtained from
existing records.

CHAPTER V.

ORGANIZATION AT BALTIMORE.

THE third epoch in the history of the Order, which we will
now consider, covers that part of the chronology for the verifi-
cation of which we have written records that are beyond ques-
tion. We have tried thus far to show these facts : that there
was a link of common sympathy and common inspiration con-
necting the earliest patriotic societies, existing previous to and
at the time of 'the Revolution, with the Society of Red Men
formed in 1813; that the Society of Red Men existed from its
organization down to a -period subsequent to 1830; and that
from these various societies resulted the institution of the fra-
ternal and benevolent organization now known by the name of
The Improved Order of Red Men. What has been presented
thus far is certainly sufficient to justify the claim we make and
to satisfy every member of the organization of the patriotic,
noble, and inspiring origin of our Order.

A confusion of dates makes it difficult to state positively
when the first tribe was organized in Baltimore. One authority
claims that on the I2th of March, 1834, the Society of Red
Men, Tribe of Maryland, No. I, was organized at the house of
D. McDonald, on Bond Street, Fell's Point. This is stated, it
is claimed, on the authority of manuscript in the handwriting
of John L. Booker, who was Great Chief of Records of the
Great Council of the United States from its organization
down through many years until 1866.

The conflicting claims as to which Tribe was first organized
have been ably stated ; and in order that a fair judgment may
be given, we shall present here the evidence sustaining each
claim, and leave our readers to judge as to which may justly
bear the credit of priority.

The passage of years often leaves a very perplexing uncer-
tainty in the minds of those interested in an object or an event
as to many circumstances connected therewith, and sometimes

247

248 IMPROVED ORDER OF RED MEN.

this uncertainty occurs about those things most important.
Particularly is this so where the subject in question is one of
vital interest to a comparatively few. A matter of national
importance leaves its impress upon the heart of that nation so
indelibly that it can never be effaced, and about the details
of which there can be little doubt or uncertainty; but in
matters of interest to a comparatively few, or where records
are for a great measure dependent upon oral testimony, or
where inclination, procrastination, or indifference interferes
with the transmission of authoritative evidence, mistakes often
occur. Differences of opinion are apt to spring up, productive,
often, of endless, and sometimes needless, discussion. We
find this to have been the case in the history of our beloved
Order.

In tracing the Improved Order of Red Men back to the
institution of the first Tribe, we find a slight difference of
opinion as to the date of that event, arising out of the informa-
tion given by the two members of that Tribe who were con-
sidered the best authorities on the subject, and the most
reliable in their data relative to the early days of the Order ;
namely, Past Great Sachem George A. Peter, and Past Great
Senior Sagamore John F. Weishampel.

Brother George A. Peter was one of the original charter
members, and Brother John F. Weishampel was adopted into
the Tribe during the first three moons of its existence. The
former gives the date as occurring during the year 1833, while
the latter asserts that the Tribe was formed in 1834.

It is probable that Brother Peter dated the organization of
the Tribe, from its first preliminary meeting, held in December,
1833, while Brother Weishampel fixes the date from the time
when the Tribe was actually placed in operation, which must
have been early in 1834, as both agree it took place in the
winter season.

It is recorded in another chapter that several associations
under the title of Red Men had existed in various parts of the
country prior to the organization of the Improved Order of
Red Men, whose objects were either of a political or convivial
character.

The first reason — the defence of the liberty of the people —

ORGANIZATION AT BALTIMORE. 249

which in years past had caused to spring into existence "the
Sons of Liberty," and later on " the Sons of Saint Tammany,"
had passed away. America was free; was independent.
Hence in the minds of the people at large, political societies
had not the strong hold they once had held. The evil effects
of societies, purely and simply for convivial purposes, was so
patent that the most reputable classes of the community turned
from them with disgust and abhorrence, and it was realized by
those interested in the continuance of the Order that, if the
society of Red Men was to be successful, it must be planned
upon a different basis, and governed by different principles,
from either of the preceding types quoted. Benevolence —
Charity — must be its redeeming feature, which, in the golden
light that beamed forth from the kindly acts of its members,
would reflect a halo even upon the principles of Freedom and
Friendship, which were to constitute with it the triune under
which the new society, arising, phcenix-like, from the ruins of
the old, would secure success.

A society of a convivial character had been formed in Balti-
more, Md., about the year 1833, the members of which met
weekly in a room over a tavern, on Bond Street, Fells Point.
In reference to this society the following is quoted from a
pamphlet prepared by Brother John F. Weishampel, Sr., con-
taining a long talk delivered by him on Saint Tammany's Day,
May 12, 1837, in Trinity Church, in the city of Baltimore. In
his pamphlet, Brother Weishampel also gives a description of
the society referred to in the following clear and comprehensive
language. He says : " For some length of time prior to organ-
izing the present Improved Order of Red Men, there existed in
Baltimore, Md., a lodge, or society, called Red Men. They had
their wigwam, or place of meeting, in the garret of a tavern.
They met once a week, paid their dues, and initiated new
members if any were on hand. After the business was over,
the rest of the evening was spent in singing, telling yarns,
making speeches, and convivial enjoyment, in which the decanter
figured largely. The object of the society appeared to be only
convivial entertainment." The object of the society was thus
objectionable to many. " Several gentlemen who had been
induced to join the lodge, but who did not favor such a course,

250 IMPROVED ORDER OF RED MEN.

withdrew as soon as they discovered the nature and object of
the society," and it soon afterwards broke up.

Among those who had become members, in ignorance of the
prevailing bad element composing the Tribe, were George A.
Peter and William T. Jones, who, observing the evil effects
exerted by the society upon its membership, yet admiring the
beauty of the traditional Indian features of its ceremonies,
determined to revive the interest of the members, and instil into
their minds the usefulness and strength that could be infused
into an association founded upon the basis of sobriety, virtue,
and mutual assistance in time of need, benevolence, care for
the sick, relief of the widow and orphan, and a total absence of
those pernicious practices which had proven so fatal to the
former societies.

They associated themselves with several other members of
the old society, among whom the names of the following have
been preserved : John E. Stansbury, G. H. Mittnacht, Peter
B. Lucas, J. Friedenwald, and A. Lowe. These brethren,
using their influence among their paleface friends, and those of
their old associates in the defunct society upon whom they
could depend for support in their laudable enterprise, urged
the immediate formation of a new Order.

Several preliminary meetings were held, at which plans, rules,
and regulations for the organization and government of the So-
ciety were presented and discussed. " These meetings were
held at Elisha Snike's Temperance House, located on Thames
Street, Baltimore, Md., at which the final organization took
place."

The Tribe being now duly organized, the selection of a name
became the all-important consideration ; and Brother George A.
Peter proposed the name of Logan Tribe, No. i, Order of Red
Men. This title was afterwards changed to Logan Tribe, No /,
Improved Order of Red Men. But of this we will speak a little
later on.

Thus after the adoption of the title was Logan Tribe, No. i,
announced to the community as an association formed for
mutual fraternity and benevolence, taking for its motto

" FREEDOM, FRIENDSHIP, AND CHARITY."

ORGANIZATION AT BALTIMORE. 251

The early experience of the Order wa,s not, however, devoid
of difficulty and annoyances from those who, having been
among the bad element of the old society, but by fair prom-
ises had gained admission into the new one. Such trouble
was frequent, and at last culminated in an attempt to eject
the Sachem (Brother George A. Peter, the first Sachem of the
Tribe) from the stump. This attempt was opposed by the
other members of the Tribe, and the malcontents were forcibly
expelled from the wigwam ; and thus ended their member-
ship.

In conformity with the Indian character of the organization,
the officers received the titles of chiefs of veritable Indian
tribes. The presiding chief was styled the Sachem ; and the
others graded as Sagamores, Prophet, Chief of Records, Keeper
of Wampum, Guards of the Forest and Wigwam, Sannaps,
WTarriors, and Braves.

The council fire was always kindled in the centre of the
wigwam, and during its burning strict order and decorum was
enjoined upon the members. It was always quenched at the
close of the session of the Tribe.

Dates were computed according to the Jewish method, using
the year of the world, or, as it was called, the great sun of the
world ; and this continued for many years, until changed by
the Great Council of the United States in the year 1865 for
that of the great sun of discovery 374, dating from the discovery
of • America by Columbus. This change of method of com-
putation recognized the connecting link between the Improved
Order of Red Men and the earlier societies elsewhere mentioned.

The term for a year was " a grand sun," afterwards changed
to "great sun."

The months followed the regular calendar order, but with an
added title significant of the season, as follows : January, Cold
moon; February, Snow moon; March, Worm moon; April,
Plant moon; May, Flower moon; June, Hot moon; July, Buck
moon ; August, Sturgeon moon ; September, Corn moon ; Octo-
ber, Travelling moon; November, Beaver moon; December,
Hunting moon.

The term "moon" was used instead of "month." Weeks
and days were termed "seven suns" and "suns" Money was

252 IMPROVED ORDER OF RED MEN.

called " Wampum" and divided into denominations of fathoms,
yards, feet, and inchest

A fatJiom was one dollar and a half ; a yard, seventy-five
cents ; a foot, twenty-five cents ; and an inch was two and one-
twelfth cents.

These denominations were afterwards changed by the Great
Council of the United States, as follows : —

A fatlwm was fixed at one dollar, a foot at ten cents, and an
inch at one cent. Fathoms and inches were generally the only
denominations used. The chiefs of the Trjbe were elected
every three moons, and meetings were held once in every seven
suns.

The council fire of Logan Tribe was kindled on the sleep of
the second sun (Monday), in the wigwam of Elisha Snike's
house on Thames Street, and the meetings were well attended
for several great suns. The first act of Logan Tribe after its
organization was to pass a law that no council fire should be
kindled in any wigwam where " Fire Water " (liquor) was sold.
The knowledge of this fact but adds to the lustre which already
brightens our Order's fair fame. Recognizing the benefits to
be derived from temperance, they inculcated its principles in
the teachings and laws of their Order. In these days when
such warfare is waged against the liquor traffic, it is pleasing
to know the position the organizers of our Order took upon this
question. For upon whatever side of this important issue we
stand, whether for or against the temperance question, all must
deplore the result of excessive use of liquor.

This prohibitory measure on the part of the organizers of
Logan Tribe No. I struck at once at the root of the evil so fatal
to the former Red Men Societies ; many of the old members
were reformed through the efforts of the members of the new
Tribe, and it speedily rose in the estimation of the public.
After Logan Tribe had been in existence about one great sun,
and there had also been instituted Metamora Tribe, No. 2, it
was deemed advisable to apply to the Maryland Legislature for
a charter, so that the Tribe could be recognized as an impor-
tant body. Brother John F. Weishampel, Sr., was appointed to
draw up the petition, and in so doing prepared the papers in

1 Proceedings Great Council of United States.

ORGANIZATION AT BALTIMORE. 253

the name of the " Improved Order of Re4 Men," thus transpos-
ing the original title, " Order of Improved Red Men." In this
connection an extract of Brother Weishampel's pamphlet is here
quoted : —

" The Tribe increased in membership, and about a year after
its organization it was resolved to apply to the Maryland Legis-
lature for a charter, and John F. Weishampel was appointed to
draw up and print the petition for that purpose. He did so,
and on all copies he printed the name of the Order as it stood
upon the record, except one for his own use, and in that he
transposed the terms Order and Improved, and rendered the
name Improved Order of Red Men. He then collected all the
copies of the petition to which other members had obtained sig-
natures, and, cutting off the names, attached them to his own
copy, in which the change above named stood. The memorial
went to the Legislature, and a charter was granted to Logan
Tribe of Maryland, No. I, of the Improved Order of Red Men.
None of the members seemed to notice the alteration in the
name and it therefore remained so."

Thus we see that a successful stratagem to meet the views of
a single member defeated the intention of the founders of the
Order in adopting the title first proposed.

(There seems to have been a mistake regarding the charter
of Logan Tribe. The Acts of the Assembly of Maryland do
not show a charter granted to Logan Tribe alone, and no
charter was granted by the Legislature of Maryland until the
session of 1837 or 1838, in the month of March, which charter
was granted after a meeting of Logan and Metamora Tribes,
jointly, on May 20, 1835, the result of which was the forming
of the Great Council of Maryland, after which, of course, the
officers of that body were elected. In the charter granted the
names of members of both Tribes appear.)

In the peculiar wording of the charter, Logan Tribe is men-
tioned as "Logan Tribe of Maryland, No. i, Improved Order of
Red Men," and this peculiarity has given rise to a statement in
some quarters that the first Tribe was called " Maryland Tribe,
No. i," and by some writers has been so referred to. This, how-
ever, is a mistake, as no such Tribe as " Maryland Tribe, No.
i," ever had an existence in the Improved Order of Red Men.

254 IMPROVED ORDER OF RED MEN.

After an existence of varied successes and failures, Logan
Tribe finally became very popular, its peculiar features of charity
and benevolence enlisted the attention of the palefaces, and it
attained a large membership.

An application was made to the Tribe for authority to estab-
lish another Tribe in a section of the city more centrally
located. This was granted, and on the 22d day of June, 1834,
Metamora Tribe, No. 2, was instituted, and held its meetings in
a wigwam located at the corner of West Baltimore Street and
Tripolet's Alley (now Post-Office Avenue), and selected the
sleep of the 4th sun (Wednesday) for the kindling of the council
fires. The charter members of Metamora Tribe, No. 2, have
already been given. This Tribe promised well at first, and suc-
ceeded in increasing its membership with considerable rapidity.
It was, however, short lived, as the records shaw that in 1840
the Great Council of Maryland declared the Tribe defunct.

Soon after the organization of Metamora Tribe, No. 2, it was
deemed best to form a higher body, to be known as the Grand
Council of Maryland, in order that the laws and practices, as
well as the ceremonies of the Order, should be under a common
controlling authority so as to insure uniformity, as the authority
of Logan Tribe over Metamora Tribe was not always strictly
acknowledged or observed by the younger Tribe. Accordingly
delegates were selected from each of the two Tribes (see long-
talk of J. F. Weishampel), and on May 20, 1835 (or 2Oth sun,
Flower moon, 5595), they assembled in the old wigwam on
Thames Street, Baltimore, Md. The Grand Council of Mary-
land was then and there organized and selected (as already
given).

It will be seen that Edward Lucas held two positions, which
it appears was allowed in the early days of the Order, as the
same thing occurred in 5598 (A.D. 1838), when Past Sachem
John Miller held the position of Grand Keeper of Wampum, and
also that of Grand Prophet. The former title having been
changed from " Chief " to " Keeper of Wampum," and the word
" Worthy " prefixed to the titles of the grand chiefs. (See
charter of Pocahontas Tribe, No. 3, of Maryland.}

On the 1 2th sun, Flower moon, 5598, or May 12, 1838, a dis-
pensation for a new Tribe was granted to the following appli-

ORGANIZATION AT BALTIMORE. 255

cants : J. Lysher, William Burke (then* Grand Sachem), T.
Hynes, Peter Green, W. G. Cook, J. C. Chamberlain, and George
W. Stauffer, to form Pocahontas Tribe, No. 3, and it was insti-
tuted on the same date. This was the first Tribe organized
under the authority of the Grand Council of Maryland.

The Order was now firmly established, and seemed to be
on the high road to prosperity. Its members were zealous and
untiring in their efforts to increase its numbers, and its peculiar
ceremonies being so attractive, there was always a good attend-
ance at the council fires.

The regalia consisted of a collar and apron, and in the grand
sun 5604 (or A.D. 1844), the following was adopted as the only
Regalia of the Order : Collars. — For initiatory degree, pink
(afterwards changed to orange) ; second degree, blue ; third
degree, scarlet. Aprons. — Color, scarlet, trimmed with the
color of the degree of the wearer. Regalia for officers. —
Sachem, scarlet collar trimmed with gold ; Sagamore, scarlet
collar trimmed with silver ; Prophet, a white sash worn over the
right shoulder to the left side.

In grand sun 5617 (A.D. 1857) the present regalia was
adopted. (See Proceedings of Great Council United States.)

The number of Tribes did not increase for several years,
which is strange for an Order of such intrinsic worth. But the
members seemed to concentrate their efforts upon building up
the Tribes already formed, adding to their numerical strength,
and making them capable ,of self-support, without too great a
tax upon their individual wampum belts, an example worthy of
imitation in later years when so many skeleton Tribes have
been formed. Another advantage resulting from this small but
continuous growth in membership was that all members of the
Tribes became perfectly acquainted with the work of the Order,
and therefore better able to instruct new brethren admitted.

While the Order had been to some extent successful, it was,
of course, in its infancy and comparatively unknown even in
Baltimore. A desire began to grow in the minds of its members
to have it more generally known to the community at large, and
at the same time to celebrate its anniversary with due honor.
After much serious consideration, for it was felt to be a momen-
tous question in the history of the Order, it was decided about

256 IMPROVED ORDER OF RED MEN.

the close of grand sun 5596 that a public anniversary celebration
should be held, and arrangements were made that the I2th sun
of the Flower moon, 5597 (May 12, 1837), Saint Tammany's
Day, should be celebrated by a public display of the Tribes, and
it was determined that an oration suitable to the occasion
should be delivered with attendant ceremonies, consisting of a
parade, etc.

We quote from the pamphlet of Brother Weishampel an
account of this anniversary : —

"P. S.John E. Stansbury was chosen Chief Marshal, and Past Sachem
J. F. Weishampel orator of the day. Dr. J. Bonfield acted as Prophet pro
tern. These rode in a barouche at the head of a long and imposing proces-
sion that marched through a number of streets of the city to the Trinity
Church in Old-Town, where the longtalk was delivered to a large audience
of members of the Order and paleface citizens of both sexes. After the
oration, the procession re-formed and proceeded to a pleasant grove, where
they partook of the refreshments provided for the occasion and had an orderly
enjoyment till toward the going down of the sun, when they formed again,
proceeded to their wigwams and disbanded and sent their players on horns,
pipes, and drums home. This was the first public anniversary celebrated by
the Order."

About one grand sun subsequent to the anniversary above
mentioned, the Order was called upon to mourn the loss of one
of its oldest members, Past Great Sachem William T. Jones,
who left the hunting grounds of earth after a lingering illness,
in 1838. His death was a sad loss to the Society, by whom he
was respected and loved. He was active always in the interest
of the .Order, and when the " Great Council of Maryland came
into existence he was chosen the first Sachem of that body. So
unbounded was the confidence in him that for most of the time
he was entrusted with the wampum belt, without ever being
required to give further security than simply to be willing to
take charge of the funds as treasurer." He died on the 8th
sun, Flower moon, 5598 (May 8, 1838), aged thirty-nine grand
suns, leaving a widow and orphans, also a large circle of friends
to mourn his departure.

In the demise of Brother Jones the Order suffered a severe
loss, for although he had for a long time been debarred by ill-
ness from mingling with his brethren around the council fire,
yet they remembered his early active services, so faithfully

ORGANIZATION AT BALTIMORE. 257

rendered and by them so highly appreciated. His funeral took
place on the Qth sun, Flower moon, 5598 (May 9, 1838), and
was attended by a large concourse of friends, the Grand Council
of Maryland, the members of the Tribes, and also by the Grand
Lodge, and Union Lodge, No. 16, of the Independent Order of
Odd Fellows, of which he was an honored member.

The records of the Grand Council of Maryland show that
during the grand sun 5600 (A.D. 1840), the charter of Metamora
Tribe, No. 2, was revoked and the Tribe declared defunct,
although the reasons for this act are not definitely given or
explained, and the Order was thus reduced to two Tribes, Logan,
No. i, and Pocahontas, No. 3.

In the month of September, 5601 (A.D. 1841), a new Tribe,
named Metamora, No. 4, was instituted, the charter members
being : Louis Weaver, Christian Benner, Jacob Weisner, A.
Leutz, and C. Hilsbury. The Tribe was instituted on or about
the i /th of the month, and continued to work under the author-
ity of the Grand Council of Maryland until Plant moon, grand
sun 5610 (1850), when, on account of a difficulty arising between
the Grand Council and the Tribe, the membership decided to
withdraw from the Order and form the nucleus of the organiza-
tion known as the Independent Order of Red Men, composed
entirely of Germans.

At a session of the Grand Council held April 28, 5603 (A.D.
1843) the question of celebrating Saint Tammany's Day was
taken into consideration, and a committee was appointed to
make necessary preparations for a procession. On May 5, of
the same year, the committee reported favorably, and a resolu-
tion was adopted to have a parade and engage two bands of
music, but no further authentic record can be found of the
affair.

In September, 5603 (A.D. 1843), a new Tribe, to be known as
Powhattan Tribe, No. 5, was petitioned for by the following
applicants : Samuel Halfpenny, Henry Slater, James Seward,
T. Bangs, and George Sables. This was duly instituted, and
has become one of the most successful and flourishing Tribes
in the Order. At this writing it is considered one of the
wealthiest Tribes in existence, owning its own wigwam, known
as Pocahontas Hall, located on the corner of Pratt and Bond.

258 IMPROVED ORDER OF RED MEN.

Streets, Baltimore, Md. The wigwam is a large, commodious
building, admirably adapted to the purposes for which it was
built, and is often used by the Great Council of Maryland for
the kindling of its great sun council fires.

For another great sun after the institution of Powhattan
Tribe, the Grand Council seems by the records to have kindled
its council fires each moon, and sometimes even more frequently.

At a special council fire, held on April 19, 5604 (A.D. 1844),
the question of celebrating Saint Tammany's Day was again
discussed, and at a special session held on April 26, of that year,
the Representatives from the several Tribes reported adversely,
and the matter was indefinitely postponed. (See Proceedings of
the Great Council of Maryland, Vol. /.) The members of the
Order, however, seemed to be of the opinion that a demonstra-
tion of some kind would be of benefit to the Order, and the
subject of holding a "peace dance" or ball, was frequently dis-
cussed. On the minutes of the Grand Council fire kindled
December 13, 1844, the following resolution appears as having
been adopted : —

" Resolved, That this Great Council will not permit the Tribes under its
jurisdiction to have or to hold any procession, ball, or other public exhibition,
in the wigwam or elsewhere, without first obtaining permission from this
Great Council."

It is evident that permission was granted for the proposed
ball, as in Cold moon, 5605 (January, 1845), tne exact date is
not on record, "a peace dance " or public ball was held at Wash-
ington Hall, located on Baltimore Street, adjoining the bridge
over Jones Falls (now Monumental Theatre). It was given
under the auspices of Pocahontas Tribe, and proved a most suc-
cessful event in the history of the Order, having the effect, not
only of exhibiting to the public the fraternity of Red Men in its
brightest aspect, but also of adding to the wampum belt of the
Tribe. " The Master of Ceremonies " was Professor Charles
Spies, now a member of Ottawa Tribe, No. 16.

From this public demonstration of the Order good results
soon followed, and a large increase of membership was added to
the Tribes. The impetus thus given awakened an interest out-
side the hunting grounds of Baltimore, and communication was
opened with several gentlemen of Washington, D.C., which

ORGANIZATION AT BALTIMORE. 259

resulted in a petition for the institution oft a Tribe in the Dis-
trict of Columbia, known as Powhattan Tribe, No. I, and located
in the city of Washington. The laws of the Great Council made
it necessary that at least five members of a new Tribe should
be members of the Order, and in obedience to this law, five
members of Pocahontas Tribe, No. 3, of Baltimore, took tem-
porary cards of withdrawal from their own Tribe and went to
Washington to form the new Tribe. The names of these breth-
ren were William H. Ford, T. G. Miller, John L. Booker, Wil-
liam G. Gorsuch, and Louis Bonsai. After forming the Tribe
they initiated the requisite number of palefaces to put it in
working order, and then rejoined their own Tribe. This event
marks the first extension of the Order outside of Maryland. Of
those devoted brethren who aided in this extension, Past Great
Sachem William H. Ford is still a faithful member of the
Order in Pocahontas Tribe, No. 3, while another, Past Great
Incohonee William G. Gorsuch, was the first Great Sachem In-
cohonee of the Great Council of the United States, and the
father of Susquehanna Tribe, No. 27, of Baltimore, Md.

The next step of importance was the institution of Uncas
Tribe, No. 6, in the hunting grounds of Baltimore, which located
its wigwam at the corner of Front and Gay Streets, the charter
being issued to the following Chiefs : G. T. Laws, J. Adams,
W. Smuller, P. Metz, W. A. Allen, J. Coburn, George F. Sables,
J. C. Boyd, and J. Kettrich. This event occurred early in the
great sun 5605 (A.D. 1845).

On the i8th sun, Snow moon, 5605 (February 18, 1845),
Osceola Tribe, No. 2, of the District of Columbia, was instituted
in the town of Alexandria, on a petition signed by five members
of the Great Council of Maryland, who, as in a former case,
took withdrawal cards for the purpose. Their names were
William G. Gorsuch, John Meisner, John L. Booker, George F.
Sables, and James Pruden. These brethren went to Alexandria
and established Osceola Tribe, No. 2, of the District of Colum-
bia, and afterwards rejoined their own Tribe.

During the same grand sun a third Tribe was instituted in
the District of Columbia, known as Anacostia Tribe, No. 3, by
members of Powhattan Tribe, No. I, among whom were William
Tucker, A. G. Herold, Peyton Page, and Joseph Mundree. This

260 IMPROVED ORDER OF RED MEN.

Tribe was instituted in Buck moon or Corn moon, the precise
date being uncertain, in grand sun, 5605 (A.D. 1845), as appears
from the report of the Great Council of D.C., which was
shortly afterwards organized.

Three Tribes having been instituted in the District of Co-
lurnbia, measures were taken to form a Great Council of that
jurisdiction, placing these Tribes under its direct control, with
the agreement that the supreme authority of the Order should
be vested in the Great Council of Maryland until such time as
the Great Council of the United States should be formed.
Accordingly a petition was sent to the Great Council of Mary-
land requesting that body to institute the Great Council of the
District of Columbia. The Great Sachem called a special
council fire of the Great Council of Maryland to consider the
matter, on the 3Oth sun, Sturgeon moon, 5605 (August 30,
1845), when the petition was read and the application granted.
The names of the petitioners were as follows : From Povvhat-
tan Tribe, No. I, John A. Stephenson, Z. K. Offutt, and T. H.
Wannart ; from Osceola Tribe, No. 2, Hugh Latham, Lewis
H. Hopkins, and John Howell ; from Anacostia Tribe, No. 3,
William Tucker, Peyton Page, and A. G. Herold.

Immediate steps were taken to form the Great Council, and,
on the 4th sun, Beaver moon, 5605 (November 4, 1845), ^ was
instituted by the great chiefs of the Great Council of Mary-
land, Great Sachem James Purden being the instituting officer.
The following Great Chiefs were elected and installed (the term
"raised up" not then being in vogue): Worthy Great Sachem,
Joseph Wannels ; Worthy Great Senior Sagamore, William
Tucker; Worthy Great Junior Sagamore, John A. Stephenson;
Worthy Great Prophet, James Mundell ; Worthy Great Chief
of Records, John Howell : the other great chiefs were elected
at a subsequent meeting.

This being the first Great Council instituted outside of
Maryland, the charter, or warrant of authority, under which it
worked is worthy of reproduction. It was as follows : —

ORGANIZATION AT BALTIMORE. 261

CHARTER GRANTED TO THt GREAT COUNCIL* OF THE DISTRICT OF
COLUMBIA BY THE

GREAT COUNCIL OF MARYLAND, IMPROVED ORDER OF

RED MEN.
KNOW YE, THAT

\\'hereas, The General Assembly of the State of Maryland at the session
of the said body held in the years of 1837 and 1838, did pass an act incor-
porating the Great Council of the Improved Order of Red Men of the State of
Maryland, which Act is to be found in Chapter 181 of the said enactments;

And, whereas, The said Great Council of Maryland has, by virtue of the
power vested in it, established three subordinate Tribes of the said Improved
Order of Red Men in the District of Columbia ;

And, whereas, The said subordinate Tribes: — Powhattan No. i, Osceola
No. 2, and Anacostia No. 3, all of the District of Columbia, have in due
form respectively petitioned the Great Council of Maryland for the privilege
to constitute a Great Council of the District of Columbia of the Improved
Order of Red Men, and for a charter to protect it in the lawful discharge of
its duties and the maintaining of its rights and privileges,

Therefore, the said Great Council of Maryland does hereby grant to the
said applicants represented by John A. Stephenson, Z. K. Offutt and T. H.
Wannart of Powhattan Tribe, No. I ; Hugh Latham, Lewis H. Hopkins and
John Howell of Osceola, No. 2 ; William Tucker, Peyton Page and A. G.
Herold of Anacostia, No. 3, the privilege to organize a Great Council of the
District of Columbia of the said Order, and grants to it the exercise of all the
rights, privileges and powers to preside over and govern the said Tribes, and
all other Tribes the said Great Council of the District of Columbia may here-
after establish in the said District, according to the usage of the Order. And
the said Great Council shall further have the right to become a body politic.
And the said Great Council shall be considered to possess the power to
participate with the Great Council of Maryland in the establishment of a
Great Council of the United States of the said Improved Order of Red Men.
But the said Great Council of the District of Columbia shall not have power
to alter any of the usages and customs or principles of the said Order
without the approbation and concurrence of the other Great Councils, or the
Great Council of the United States, that are or may be hereafter established.

In ratification of all the above dispensations and agreement, the said Great
Council of Maryland does on this third sun of the first seven suns in Beaver
moon of the grand sun 5605 (November 4, 1845), duly install the following
chiefs into the respective offices of the said Great Council of the District of
Columbia, viz. : — Joseph Wannels, Great Sachem; William Tucker, Great
Senior Sagamore; John A. Stephenson, Great Junior Sagamore; James
Mundell, Great Prophet; John Howell, Great Keeper of Records; and
, Great Keeper of Wampum.

This charter to remain in full force so long as the said Great Council of the
District of Columbia complies with the conditions and requirements herein

262 IMPROVED ORDER OF RED MEN.

specified, and so long as at least five Past Sachems of good standing of the
Tribes working under its jurisdiction are members of the same. Otherwise,
this charter is declared forfeited and of none effect, and is to be returned to
the source from which it emanated.

Given by virtue of a unanimous resolution passed by the Great Council o^
Maryland, assembled in Logan Wigwam in the city of Baltimore, on the 6th
sleep of the third seven suns of Travelling moon in the grand sun 5605, and
signed and delivered in the city of Washington by the undersigned chiefs of
the Great Council of Maryland, on this third sun of the second seven suns of
Beaver moon in the grand sun 5605, with the seal of the Great Council
of Maryland affixed thereto.

Attest : — JAMES PURDEN, M. W. G. Sachem.

GUSTAV OTTO, M. W. G. Sen. Sag.

WILLIAM H. HOOPER, M. W. G. Jun. Sag.

WILLIAM G. GORSUCH, Prophet pro tern.
XJOHN MEISER, Keeper of Records.

WERNER, Keeper of Wampum.

For some time previous to this organization of the Great
Council of the District of Columbia, and doubtless in anticipa-
tion of that event, the minds of the members of the Great
Council of Maryland had been occupied with the subject of
forming a supreme body to be known as the Great Council of
the United States. The necessity of having a higher or supreme
organization with control and authority over the Great Councils
which might be organized to spread the Order in other hunting
grounds, and whose organization, judging from the spirit mani-
fested, seemed probable in the near future, was at length brought
more forcibly to the notice of the membership by a communica-
tion from the Great Council of the District of Columbia to the
Great Council of Maryland, relative to the right and authority
of the former to grant charters to new Tribes. The Great Coun-
cil of Maryland had reserved the right of granting charters and
instituting new Tribes in all localities except the District of
Columbia, and, consequently, any attempt to execute this power
on the part of the Great Council of the District of Columbia,
would have resulted in a conflict of authority, and to avoid such
conflict it was determined to organize the Great Council of the
United States with supreme authority over all Great Councils,
and to organize Tribes outside of Maryland and the District of
Columbia. But this important step was not taken without
great deliberation, the membership of the Order seemingly

ORGANIZATION AT BALTIMORE. 263

desiring to avoid any unfavorable result tifiat may follow undue
haste or inconsiderate action.

In the early part of Cold moon, 5606 (January, 1846), a reso-
lution was adopted by the Great Council of Maryland to appoint
a committee to inquire into the expediency of forming the Great
Council of the United States, and should that committee deter-
mine that it was necessary and expedient, it was empowered to
take such steps necessary toward that object and report the
action taken to the Great Council. The committee consisted
of Great Sachem Gustav Otto, Past Great Sachem James Purden,
Past Great Sachem George Ketler, and Past Great Sachem
George Fastie. The committee made a favorable report on the
7th sun of Corn moon, 5606 (September, 1846), having had the
matter under consideration for the space of seven months.
The report was accepted and the committee continued. The
Great Council passed a resolution that none should be eligible
to membership in the Great Council of the United States, except
Past Great Sachems, and acting on this resolution the committee
seems to have formed its members into a permanent body as a
nucleus for the formation of the Great Council, and sent a com-
munication to the Great Council of Maryland on the I3th sun of
Beaver moon, 5606 (November 13, 1846), -requesting that body
to send a Past Great Sachem to represent it at a meeting of the
self-constituted Great Council of the United States. The Great
Council of Maryland, however, ignored the request and an-
nulled the resolution making Past Great Sachems alone eligible
as members of the proposed Great Council of the United States,
and elected three members, not Past Great Sachems, as Repre-
sentatives to said Great Council, and instructed each Tribe to
send one Past Sachem as a delegate to form the supreme body.
A communication was also sent to the Great Council of the
District of Columbia, requesting that body to send delegates ;
but the Great Council of the District declined to take part, and
so informed the Great Council of Maryland. This resulted in
the passage of a resolution by the Great Council of Maryland,
"that the Great Council of the United States shall be forthwith
opened," and the Great Chief of Records was instructed to so
notify the Great Council of the District of Columbia.

In the meantime applications had been received to institute

264 IMPROVED ORDER OF RED MEN.

two new Tribes in Baltimore, — Wacusta, No. 7, and Philip,
No. 8. The former, however, from some cause not explained
was never instituted. The latter was duly organized and a char-
ter granted to the following applicants : Past Great Sachem
Gustav Otto, and Past Sachems D. Lustre, L. Weber, A. Bal-
lauf, and J. L. Muhlhoffer, together with a number of brethren
from Logan Tribe. The Tribe was instituted in the latter part
of 5606 (1846). An application was also received from a num-
ber of members to form Mohegan Tribe, No. 9, at Cumberland,
Md., which was granted.

At this time the Order consisted of the Great Council of
Maryland, Logan Tribe, No. I, Pocahontas Tribe, No. 3, Met-
amora Tribe, No. 4, Powhattan Tribe, No. 5, Uncas Tribe, No. 6,
and Philip Tribe, No. 8, of Maryland ; the Great Council of the
District of Columbia, Powhattan Tribe, No. i, Osceola Tribe,
No. 2, Anacostia Tribe, No. 3, and Shawnee Tribe, No. 4, of
the District of Columbia.

Shortly after, a change was made in the numbering of the
Tribes under the District of Columbia, and they became known
as follows : Powhattan Tribe, No. i, and Anacostia Tribe, No.
2, of Washington, D.C. ; Osceola, No. i, and Shawnee, No. 2,
of Virginia.

We have nearly completed the early history of our beloved
Order from its earliest origin up to the time of the organization
of the Great Council of the United States.

With pleasurable pride we have noted its advance, its increase
of Tribes, its added membership, its wise administration of power
in small jurisdictions, until, grown stronger and larger, it was
deemed advisable to combine in one supreme body, with repre-
sentation from all smaller executive bodies, the authority and
control of the Order at large. So was formed, as we will now
read, the Great Council of the United States.

Until this period, the Great Council of Maryland had held
supreme sway, from, or through the right of priority, and justly
so, for a body, which resulted from the forming of the Improved
Order of Red Men should have supreme control of it, in its
infancy at least, until its noble principles were so familiar to
its members, that they were fitted to go among strangers and
establish branches, and teach the golden principles of Freedom,
Friendship, and Charity.

ORGANIZATION AT BALTIMORE. 265

As the Order grew older, the members qf the different Tribes
began to feel a desire for a Great Council in which all should
meet on an equal footing, without the prestige of priority which
the Great Council of Maryland had always held, and which, from
its birth as we have shown, had been its right.

The civil charter of the Great Council of the United States
was granted to the Order by the Legislature of the State of
Pennsylvania, for this reason : that the Legislature of Maryland
would not grant a charter to any corporate body unless the
applicants were all residents of the State, and the applicants for
the charter of the United States were not all from Maryland.
The Great Council of the State of Maryland was incorporated
by the Legislature on the I4th sun, Worm moon 5598 (session
1837-1838). The Great Council of Maryland having been given
a legal existence, forthwith issued charters to Logan Tribe,
No. i, and Metamora Tribe, No. 2. These charters bore the
date, 2ist sun, Worm moon, G. S. 5598 (March 21, 1838).

It may not be out of place to give a copy, in our retrospective,
of the first charter issued by this august body. It is as follows : —

CHARTER
GRANTED BY THE GREAT COUNCIL OF MARYLAND

OF THE

IMPROVED ORDER OF RED MEN.

Organized Incorporated

on the on the

\2tk day of May, \$th day of March,

A.L>. 1836. A.D. 1838.

To ALL WHOM IT MAY CONCERN:

Know ye that the Great Council of Baltimore and State of Maryland doth
hereby grant this Charter or Dispensation to the following Brothers of the
said Improved Order of Red Men, viz. : William T. Jones, P. R. Hilditch,
George A. Peter, John Miller, George Fastie, Jones Fridewald, Giles Harki-
ness and John Hugget, the said Brothers all residing in the city of Baltimore,
and in the State of Maryland, to establish a Tribe of the said Order in the
said city, to be hailed and known by the title of Logan Tribe, No. i, who,
being duly formed, are hereby authorized and empowered to initiate into the
mysteries of the said Order any person or persons duly and regularly pro-
posed, and elected agreeably to the General Laws adopted or amended by
this Great Council, as they, the said Great Council, shall from time to time

266 IMPROVED ORDER OF RED MEN.

hereafter alter, amend, or adopt ; and to administer to all Brothers who
are known to be of good character and standing in society, the privileges
and benefits arising therefrom: and they, the said Logan Tribe, No. i, are
hereby empowered by the said Great Council to enact By-Laws in accordance
with the General Laws, and subject to all amendments of the said Great
Council of the Improved Order of Red Men, for the government of their said
Tribe; and, provided that the said Logan Tribe, No. i, do in all matters and
points act according to the usages and customs adopted by the Great Council,
and they, the said Logan Tribe, No. i, are hereby bound to adhere to and
support the articles or amendments as aforesaid of this Great Council, and
adhering to and supporting the articles delivered with this Charter or Dispen-
sation ; and in default of which, the said Great Council, at their decision, may
declare, or take away, or suspend as null and void, and of none effect, this
Charter, as the said Council are fully empowered so to do by an Act passed
by the Legislature of the State of Maryland on the I4th day of March, A.D.
one thousand eight hundred and thirty-eight.

In witness whereof, we, the officers of the said Great Council, have here-
unto subscribed our names and affixed the seal of the Great Council of Mary-
land, in the United States of America, the 2ist day of March, one thousand
eight hundred and thirty-eight. WILLIAM B. BURKE, W. G. S.

GEORGE FASTIE, W. G. S. S.

AUGUST KETLER, W. G. J. S.

JOHN MILLER, W. G. P.

THOMAS HENNA, W. G. C. of R.

From some unexplained cause, the charter of Pocahontas
Tribe, No. 3, was not issued until the 2/th sun, Hunting moon,
of the same year (December 27, 1838), although the then pre-
siding Great Sachem was a member of that Tribe. (See charter
of Pocahontas Tribe, No. 3.)

In the case of Logan Tribe, No. i, and Metamora Tribe,
No. 2, this act of the Great Council was a secondary act of
authority. Logan Tribe, No. i, and Metamora Tribe, No. 2,
derived its rights and powers from its institution as a branch of
the Order from Logan Tribe, No. i, which, when the Great
Council was formed, of course, surrendered all its former au-
thority as the head of the Order, and became itself subordinate
to the higher power of the Great Council of Maryland, formed
by Representatives from both Tribes, in grand sun 5595 (A.D.
1835). IR issuing the charters of the Tribes here referred to,
the Great Council inserted the names of the chiefs of the Tribe
who occupied the stumps at the date of issuing these charters,
and not to the original members who applied to have the Tribes

ORGANIZATION AT BALTIMORE. 267

instituted, and this has given rise to a seeming confusion of
dates, and led some brethren astray when attempting to arrive
at the date of original formation and seniority of the first Tribe.
No one disputes that George A. Peter, and William T. Jones
were original members of Logan Tribe, No. i, at its institution,
but the charter of Logan Tribe, No. i, contains the following: —

FREEDOM, FRIENDSHIP, CHARITY.
THE GREAT COUNCIL QF MARYLAND IMPROVED ORDER OF RED MEN.

To WHOM IT MAY CONCERN:

Know that the Great Council of Maryland, Improved Order of Red Men,
doth grant this Charter to the following Chiefs : Charles Treusch, Christie
Druff, Louis Toenis, Peter Nagle, William Segnell, J. W. Kratz.

Issued this 2ist sun Worm moon, grand sun 5598.

To be known and hailed as Logan Tribe, No. i, Improved Order of Red
Men, etc., etc.

Thus, it will be seen that neither of the names, George A.
Peter nor William T. Jones, appear on the charter, and the only
date is grand sun 5508, 2ist Worm moon. No date of the com-
mon era appears anywhere in the charter, and upon the seal
which is twice affixed, once in plain impress, and again in the
colors of the Order, the date 2Oth sun, Flower moon, G. S. 5598,
the date of the. organization of the Grand Council of Maryland,
•can be distinctly seen.

At the present writing, A.D. 1893, this charter is still in ex-
istence, a venerable document, discolored by age, but in good
state of preservation, being glued to a strong linen or canvas
back to prevent injury, and is signed by William B. Burke,
Great Sachem, George Fastie, Great Senior Sagamore, and
other great chiefs of the Great Council of Maryland.

The charter of Pocahontas Tribe, No. 3, still hangs in the
wigwam, even more venerable in appearance than that of the
defunct Logan Tribe, yet still perfectly legible, and bears
the words "Organized on the I2th day of May, 1838," on the
left-hand side of the vignette, and the date, March 14, 1838, on
the right, the latter being the date of the incorporation of the
Great Council of Maryland, by the Maryland Legislature.

The charter is signed by the following Great Chiefs : W. B.
Burke, Worthy Great Sachem ; George Fastie, Worthy Great

268 IMPROVED ORDER OF RED MEN.

Senior Sagamore; August Ketler, Worthy Great Junior Saga-
more ; John Miller, Prophet ; Thomas Hanna, Worthy Great C.
of R. ; John Miller, Worthy Great K. of W. ; and it is issued to
the following chiefs of the Tribe : William B. Burke, Zefhe-
miah Lyster, Peter Green, Thomas Hines, George W. Stauffer,
W. E. Cook, J. M. E. Chamberlain.

On the accuracy of the dates pertaining to the institution of
these three first Tribes depends the correctness of the history
of the Order. Many of the early records of the Order have
been lost, or more probably, wantonly destroyed, as they have
never been seen by any member of the Order since their removal
from the office of the Great Council of the United States in tJie
Great Sun of Discovery 375, at which time a new Great Chief
of Records was elected, and a portion of the manuscript records
were concealed or destroyed. Several attempts have been made
to recover them, or gain some information as to their whereabouts,
but no positive information has been obtained by any one. It
is the absence of these records which has caused dispute and
confusion of dates and localities heretofore, existing prior to the
research contained in this work, obtained after the expenditure
of time, labor, and money, from old books, documents, charters
of the old Tribes, records, and manuscripts, and evidence and
information derived from the oldest living members of the Or-
der, as well as contemporaneous historical data, as shown by the
following letter from G. A. Peter, the founder of the Order: —

CINCINNATI, Sept. 17, 1872.

PAST GREAT SACHEM, GEORGE W. LINDSAY:

Esteemed Brother : — Having examined your report of the origin of the
Improved Order of Red Men, from the information I received from Brother
Muirhead formerly of Philadelphia and other old members of the Order, 7
think that you are very accurate in its history, and from and after the organ-
ization of the Improved Order of Red Men I can certify to its correctness in
organization of the Improved Order of Red Men. We severed our connec-
tion with the old Society of Red Men that was instituted in Baltimore by
Brother William Muirhead, he having subscribed to an agreement to become
a member and support the Improved Order of Red Men.

Yours fraternally in the bonds ot F. F. and C.

GEORGE A. PETER.

Brother George A. Peter was the first Sachem of Logan
Tribe, and Brother William T. Jones, the first Great Sachem of
the Improved Order of Red Men-

ORGANIZATION AT BALTIMORE. 269

)

A letter written by Brother George A. Peter to one of the

compilers of this work, contributes much to the settlement of
this point, it having been at one time disputed by Brother John
F. Weishampel, who was misled by his recollections, dating
back some forty years, and he mistook the chieftaincies, award-
ing to Brother Jones the credit of founding the Improved Order
of Red Men, which credit indisputably, in the light of other
evidence, belongs to Brother George A. Peter.

The writer has on many occasions consulted with Brother
Richard Marley, prior to his death, who was one of the earliest
members of the Order, and whose active membership made him
a most reliable authority. He always most emphatically stated
that Brother George A. Peter was the first Sachem of Logan
Tribe, No. i, and other aged members of that Tribe corroborate
Brother Marley's statement.

This distinguished honor was conferred on Brother Peter for
his earnest, honest, and devoted work in reclaiming the name of
Red Man from the disgrace and obloquy into which it had
fallen among other societies, and for his success in organizing
the first Tribe of the Improved Order of Red Men. He was
foremost in the work, and his name will be revered as the
founder of the Order so long as Redmanship has a place in the
hearts of its members.

It may not be out of place to say here, that from time to time,
during the thirteen great suns preceding the organization of the
Great Council of the United States, applications were received
and petitions granted to form Tribes in distant hunting grounds,
special authority being given to brothers deputized for the pur-
pose. But when the Great Council of the United States was
organized, there existed no Tribes of the Improved Order of
Red Men anywhere except in Maryland, District of Columbia,
and Virginia.

We are thus brought down to the period when a supreme
body seemed necessary with authority, shared equally, in a
representative capacity, by all the Great Councils and other
bodies subordinate to it. In chapters VII and VIII is given
the history of that supreme body, named the Great Council of
the United States, from its institution in 1847 down to the pres-
ent time.

CHAPTER VI.

ORGANIZATION AT BALTIMORE. ANOTHER VERSION.

IN justice to all concerned, it seems necessary to state claims
made somewhat at variance with those in the preceding chapter.
The facts and claims thus stated are those made by the late Past
Great Incohonee, Morris H. Gorham.

It must be remembered that the time of which we are writing
was sixty years ago, and that many of the dates given are based
upon human memory, always faulty, of the matters stated, and
lacks the verification of the official documents and records,
which, but for their unfortunate disappearance, might establish
the exact facts beyond dispute. All we can do is to present the
conflicting claims, the argument given to sustain each, and then
leave the reader to judge which rests upon the soundest pre-
sumption of plausibility. With this end in view the following
is given as the evidence fairly stated of the counter-claim con-
cerning the Tribe at Baltimore.

In a preceding chapter an account was given of the approxi-
mate date, at which branches of the Society of 'Red Men were
established in different parts of the country. The facts there
stated indicate that Minowakinton, or " Iron Stone," John M.
Byrns (Burns), 5th Major-General, was General-in-Chief of all
the southern Tribes in 1818, at which time he organized a Tribe
at Charleston, South Carolina, which became broken up by
reason of the plague in 1820, and which was apparently never
reorganized. In his letter to the Generalissimo in 1826 he
recites this fact, and states that " Walk-in-the-Water " held an
appointment under the government in Florida, "Little Oak"
in Mexico, and "Eagle Eye" in Maryland. The "Eagle Eye"
referred to, as shown by the Muster Roll, was Marinus W. Pike.
On another Roll "Iron Stone" is entered as "commanding in
Maryland." From this it is inferred that when he left Charles-
ton, on account of the epidemic prevailing in that city, he pro

270

ORGANIZATION AT BALTIMORE. 271

ceeded to Baltimore, and by virtue of his seniority of rank,
assumed command of the Red Men in Maryland. An explana-
tion has already been given of the different significations of " on
mission " and " commanding " or " on command." The fact that
his name was entered upon the roll as " commanding " in Mary-
land, also indicates the existence of the society of Red Men
there as early as 1820, even if not established in 1818 by Byrns
on his way south. As a further proof of the existence of the
Order in Maryland at the time named, references may be had to
a letter dated May 13, 1820, by Yeougheowanewago, or "Split
Log," Francis Shallus, Generalissimo, and addressed to "Split
Log's Brother," Metawa of Chippewa, late Poscopsahee or
" Black Cat," Grand Chief of the Mandans, Brigadier-General
by Brevet, now 5th Major-General, "commanding in Maryland."
The ink in which the words to Split Log's Brother, Metawa of
Chippewa, are written, is very much brighter than the balance
of the superscription which has perceptibly faded. This letter
was found among the papers of Richard Marley after his death.
From these the inference has been drawn that it was addressed
to Brother Marley. If this was so, then Richard Marley must
have been in command of a Tribe in Maryland at that time, but
on page 209 of the Minute Book, is entered among others,
admitted under date of September 14, 1824, the name of " Rich-
ard Marley, Cordwainer," proposed by " Hospitality," name
received Metawa, or " Moose Deer's Brother."

Again, on October 28, 1857, the late Past Great Incohonee
Hugh Latham, in an address delivered at Lancaster, Pa.,
reported in the Conestoga Chief, of October, 1857, stated that
"our worthy brother Past Great Incohonee, Richard Marley,
was a Major-General, and called Eagle Eye." Having removed
to Baltimore, he was appointed Chief of the Maryland Tribe,
with the title of " Split Log," and, agreeably to instructions,
caused a council fire to be kindled in that city in June, 1820.
It is presumed Brother Latham obtained this information from
Brother Marley, and it is asserted that in lapse of time between
1820 and 1857 some confusion of dates must have occurred
in the account of Brother Marley, as the statement quoted is in
conflict with the documents in existence. On Muster Rolls
Nos. 2, 3, and 4, the name of Richard Marley is entered as

272 IMPROVED ORDER OF RED MEN.

Major-General "commanding in Maryland" ; but on these Mus-
ter Rolls appears no date to indicate the time of appointment,
or when such command was exercised or held. The title given
Brother Marley on these rolls is neither " Eagle Eye " nor
" Split Log," but " Split Log's Brother." " Eagle Eye " was the
name of Marinus W. Pike, and " Split Log " was 'the name of
Francis Shallus, the first Generalissimo of the Society. It is
possible, however, that Brother Marley was mistaken as to the
date of kindling the council fire in Maryland.

There were no less than five members of the Society in
Philadelphia by the name of Marley ; and, recalling the custom
already alluded to in the former chapter, of expressing con-
sanguinity by the title given to a member at adoption, we may
infer that William Marley, whose name appears on Roll No. I,
under date of February 4, 1817, with the title of Toxus of
Norridgewock, or " Moose Deer," was undoubtedly the father
of William Cooper Marley, whose name appears on Roll No. 2,
with the title of Norridgewrigwock, or "Young Moose Deer,"
and that he was the brother of Richard Marley, whose name ap-
pears on Roll No. 2, with the title of Metawa of Chippewa, or
" Moose Deer's Brother," and subsequently, having attained the
rank of 3d Major-General, as "commanding in Maryland," with
the new sub-title of " Split Log's Brother."

The superscription upon the letter cited indicates that it was
addressed to the " 5th Major-General." The 5th Major-General
was John M. Byrns, Minowakinton, or " Iron Stone." It is
claimed that there would be less likelihood of confusion of rank
than a confusion of names, as the name held by one brother, as
we have already seen, was frequently transferred to another
upon the death of the original holder, or upon the occasion of
his severing his connection with the Society. From all these
data, it is claimed that Richard Marley could not have organized
a Tribe in Maryland in 1820, four years before his admission to
the Society, as recorded on page 209 of the Minute Book.

Among other names given in connection with the Order in
Baltimore, at different dates, are Dr. Matthias Lopez, Captain
Jacob Warner, Jacob Winn, John Flaherty, " Light Stick,"
"Little Wasp," "Wolf Rapid," John Braceland, "Bald Eagle's
Eye," Benjamin Vantassel, David Sweetman, Captain Moore,

ORGANIZATION AT BALTIMORE. 273

"Iron Face," and Jacob Johnston. These are the only names
appearing on the Muster Roll and records in connection with
Maryland. Where the records give the real name of the
brother, we have quoted it ; and where the real name is not
given, we have quoted the title by which he was designated
on the Roll. On information said to have been furnished by
Richard Marley, it is stated that the Tribe already established
at Baltimore in 1820 continued in operation until about the
year 1824, when it became dormant. In 1829, an effort was
made to revive it, under the direction of Richard Marley, 3d
Major-General, and was successful to the extent that the Tribe
attained a membership of about 150. It continued to exist for
a period of three or four years, with alternating success and
depression, until it finally expired.

In 1833, William Muirhead, whose name in the Society of
Red Men was Withea of Missouri, or " Hospitality," resided
in Baltimore. This fact is stated upon the authority of Past
Great Incohonee Richard Marley, who also is quoted as the
authority for the statement that William Muirhead established
the Society in Baltimore in the year 1833. It is alleged that
this statement was confirmed by Thomas J. Loudenslager, of
Philadelphia, in 1866. It will be remembered that the latter
gentleman was admitted in 1824, and was the last Grand
Recording Scribe when the Society in Philadelphia ceased
operations. The statement attributed to him is that William
Muirhead "held the commission of Brigadier-General under
George Knorr, the second Generalissimo of the Society, and
that he had gone to Baltimore, and established the Society
there in 1833 or I^34." A further verification of this fact is
given by manuscripts furnished by the late John L. Booker,
who was Great Chief of Records of the Great Council of Mary-
land, and Great Chief of Records of the Great Council of the
United States.

William Muirhead must have joined between the years of
1818 and 1821. His name is not on the old Account Book
of 1816, and the first mention of his name is upon manuscript
minutes dated November 7, 1821. He had attained the rank
of Brigadier-General and aid to the Generalissimo. He was an
active and earnest member of the Order, and was for many

274 IMPROVED ORDER OF RED MEN.

years proprietor of a well-known house of public entertainment
in Bank Street (opposite Elbow Lane), between Chestnut and
Market streets. It is known by the sign of Robert Burns.

Whatever weakness may have been assigned to William
Muirhead in the latter days of his life, common justice requires
that proper tribute should be rendered to his faithful services
to the Society of Red Men from the time of his being admitted
until the establishment of the Tribe at Baltimore, out of which
grew the first Tribe of the Improved Order of Red Men.

It is stated that Muirhead, having established himself per-
manently in Baltimore, with the assistance of his son Robert,
began to get together a sufficient number of former brothers of
the Tribes to revive the Society in that city, and that on March
12, 1834, "his purpose was fully accomplished by the organiza-
tion of the Society of Red Men, Tribe of Maryland, No. I, at
the house of D. McDonald on Bond Street, Fell's Point."

About this time the name of William T. Jones appears in
connection with the Order, and he was an able and willing
assistant to Muirhead in his work of organizing the above-named
Tribe. He is described as a respectable citizen of Fell's Point,
where for many years he carried on the business of a shipping
master, in which occupation he won the respect particularly of
the seamen, and when he became a Red Man he was given the
title of " Seaman's Friend." John F. Weishampel, Sr., of
Lancaster, Pa., is quoted as additional authority for the fact of
the organization of the Tribe above mentioned, and we have
already quoted from his address in 1837 concerning the events
leading up to the withdrawal of himself and others to whom, as
he alleged, the associations were distasteful. In the same ad-
dress he makes a further statement as follows : —

"Some time after, in the grand sun of 1834, Mr. William T. Jones proposed
to a number of his friends, some of whom had belonged to the lodge of Red
Men just mentioned, to organize a new Tribe of Red Men, upon the principle
of a Beneficial Order; and soon a number joined him in the enterprise, and
' Logan Tribe, No. I, of Red Men ' was formed. At what time in the grand
sun I do not distinctly remember. But it did not go long until they found
that the convivial character of the old lodge had unjustly attached itself to
the new Order, and that on that account many persons refused to join it. It
was then agreed upon that we would change the name. And to kill the pre-
vailing prejudice, it was proposed by one member to lay aside the name k Red

ORGANIZATION AT BALTIMORE. 275

Men' and adopt the cognomen of 'Aborigines1 (the original inhabitants).
But one old man, Peter B. Lucas, who had a little impediment in his speech,
objected to that, 'for,1 said he, 'I can't say Abborigdegenerees.' The name
'Order of Improved Red Men' was then proposed and adopted. At the
next council fire J. F. Weishampel, Sr., proposed to reconsider the former
action upon the name, and to place the qualifying term 'Improved' upon the
Order, instead of upon the members, and so suggested the transposition to
' Improved Order of Red Men.' "

Mr. Weishampel, in the document from which this quotation
is made, states that Mr. William T. Jones was the founder of the
Order, and that the organization was effected in his house, and
that he was also the first Sachem of Logan Tribe, and that
during his term of service as Sachem he himself (Weishampel)
was initiated. Mr. Weishampel also recalls among the members
at that time the names given on page 146, as among the mem-
bers of Logan Tribe.

(We have already referred to the convivial element prominent
in the organization, and shown it was no more applicable to the
Society of Red Men than the kindred Societies of that time.
While the members as individuals may have passed the "de-
canter" too frequently, yet this was not done during the burn-
ing of the council fire, but when all the regular business had
been concluded.)

In the pamphlet of Mr. Weishampel, from which these quota-
tions have been made, is contained an address delivered on St.
Tammany's Day, May 12, 1837, to which fuller reference is
necessary later. In the concluding portion of this address, after
referring to the fact that the Order was a beneficial society, he
uses these significant words : —

" I am not prepared to say how much wampum has been paid out for chari-
table purposes since the organization of our young Order, of but three years'
existence. ' The number of members is about 250. Many of us have dear
paleface squaws and papooses, and these, when we are dead, will share", as a
matter of right, all the advantages, rights, and benefits which are secured to
them by its organic laws. And let me add, that before a half-hundred grand
suns have rolled round, the Improved Order of Red Men will most likely have
extended to all the States and Territories of our great country, and then come
back to Maryland and hold a semi-centennial celebration in Baltimore, where
the Order was organized in the grand sun 1834, in a wigwam on Thames
Street, Fell's Point."

276 IMPROVED ORDER OF RED MEN.

As additional evidence of the existence of the Tribe estab-
lished by William Muirhead, reference is made to a code of
laws adopted by the " Red Men's Society, Tribe of Maryland,
No. I." The motto upon these By-Laws was, "True religion
and brotherly love is this : to visit and assist the widows and
fatherless in affliction, and to keep one's self unspotted from
the world." Surely no organization could have foundation on
a purer or more lofty sentiment than is contained in this motto.

The Preamble stated that the members united themselves
"for mutual benefit." Article i declares that "the name, style
or title of this Order shall be ' The Red Men of the Tribe of
Maryland, No. I.' " Then follow twenty-two articles, defining
the machinery by which the Society should be managed. With-
out giving these articles in detail, we will refer to the points
covered by them. Meetings were to take place every Monday
at 7 o'clock in winter and 8 o'clock in summer. Five brothers
constituted a quorum. There were five officers, Generalissimo,
First Captain-General, Second Captain-General, Treasurer, and
Recording Scribe, and the Generalissimo was given power to
appoint two Major-Generals, four aids, three warriors, and a
Grand Recording Scribe. The first Captain-General had power
to appoint two aids, and the Second Captain-General one aid.
The term of office was three months. The Generalissimo pre-
sided, assisted by the two Captain-Generals. The duties of the
Recording Scribe and Treasurer were those usually performed
by such officers. The initiation fee was one dollar, and no
person was eligible under 21 or over 45 years of age. The
dues were twenty-five cents a month. Applications for mem-
bership were required to be in writing, countersigned by a
brother, and accompanied by one-half of the initiation fee. The
application was referred to a committee to make necessary
inquiries, and at its report a ballot was had, and one-third of the
ballots being opposed the applicant was rejected. The members
became beneficial in twelve months, and were then entitled to
receive three dollars per week during disability, provided appli-
cation was made to the proper officer and his dues were paid.
" ft, however, his indisposition seemed to have originated from
immoral conduct, his benefit shall be withheld until his case be
investigated and laid before the Council." Provision was made

ORGANIZATION AT BALTIMORE.

277

for paying benefits to distant members on the testimony of a
physician or two respectable witnesses. In case of death, the
elective officers had power to allow twenty dollars to defray the
funeral expenses, the money to be paid to the widow or nearest
relative. The fund for this purpose was provided by assessing
each brother twenty-five cents. Provision was made for suspen-
sion for non-payment of fines, and any member in arrears for
thirteen weeks forfeited his benefits. Article 22 provided that
"any member being guilty of immoral conduct whereby the
Society may be disgraced, attempting to impose on it, or
divulge the secrets of the Order, may be suspended or expelled
as the Council may think proper."

The " By-Laws " were more properly rules of order governing
debate, although among them were several important general
regulations. Among other provisions was one fixing a penalty
of fifty cents upon any member who introduced a political or
religious dispute. Section 18 was significant inasmuch as it
provided that " every Ancient Red Man, applying to become a
member of this council fire, shall send a written application by
a brother, etc." On the death of a brother it was provided
that each member should attend his funeral and furnish himself
with a badge of red ribbon, with appropriate inscription, to
wear on the left breast.

The constitution, from which the above extracts are taken,
was printed by R. J. Matchet, Baltimore, in the year 1835,
about one year subsequent to the alleged organization of the
Tribe.

Section 18 of the By-Laws, in its reference to " Ancient Red
Men," is cited as a verbal acknowledgment of the existence of
the former organization bearing the name of Red Men, and
having similar features, and avowing the same general principles
of which the Tribe of Maryland was the successor. Attached
to this constitution were printed forty-five names, and among
these may be mentioned John Buckingham, Stephen Burgess,
George Fastaff (Fastie ?), William T. Jones, Peter B. Lucas,
William Muirhead, and George A. Peter. Two of the members,
named John Buckingham, " Gannynipper," and William Muir-
head, " Hospitality," had been members of the Society of Red
Men in Philadelphia.

278 IMPROVED ORDER OF RED MEN.

Following the organization of this Tribe, it is claimed on the
authority of the manuscript records of the Great Council of
Maryland, that early in the year 1835, the members of Maryland
Tribe, No. I., took the necessary preliminary steps towards
"lengthening the chain of friendship," and establishing a
supreme authority for the Order. Six delegates were chosen
by the Tribe and given ample power for the purpose. Three
of these were Past Chiefs, and three others were Representa-
tives The Past Chiefs were William T. Jones, William Muir-
head, and Charles Skillman, and the Representatives were
George A. Peter, Captain Joseph Branson, and Edward Lucas.
The account from which this is taken goes on to state that " on
the 2Oth day of the 5th moon in the season of Blossoms, 1835,"
the Past Chiefs and Representatives just named assembled in
the " old wigwam " on Thames Street, Fell's Point, in pursu-
ance of their appointment, when Past Chief " Seaman's Friend,"
William T. Jones, was called to the chair; "Links of Union,"
George A. Peter, was appointed Scribe, and "Cock of the
Walk," Joseph Branson, took the Sagamore's seat. At a subse-
quent meeting an election was held, which resulted in the
choice of " Seaman's Friend," William T. Jones, for Grand
Sachem ; " Hospitality," William Muirhead, Grand Senior Saga-
more ; " True Verdict," Edward Lucas, Grand Junior Sagamore ;
"Cock of the Walk," Joseph Branson, Grand Prophet ; "Links
of Union," George A. Peter, Grand Scribe; "True Verdict,"
Edward Lucas, was also elected Grand Chief of Wampum, and
"Camel's Hair," Charles Skillman, was appointed Grand Guard
of Wigwam.

At a meeting of the .Grand Council, held May 25, 1835, a
resolution was adopted declaring the supremacy of the Grand
Council, and providing for the punishment of brothers who
might attempt to set up an opposition Council.

(It must be remembered that at this time the Tribe at
Reading was in existence, and continued so as late as the year
1850, although it is fair to presume that Brother Muirhead was
unable to secure communication with the Reading Tribe, and
hence presumed that it became defunct like the mother
Tribe at Philadelphia. Otherwise there would have been
good ground to dispute the legitimacy of the assumption

ORGANIZATION AT BALTIMORE. 279

of supreme authority by 'the Grand Council formed in Mary-
land.)

At a meeting of the Grand Council, held May 28, 1835, " Cock
of the Walk," Captain Joseph Branson, presented a constitution
which was slightly amended and adopted. At a special council
convened June 6, a new form of initiation was presented by
Brother " Camel's Hair," Charles Skillman, which was referred
to a committee which reported June 12, when the form was
adopted, and on the i8th of the same month all the members
present at said meeting received the " Grand Council Degree "
after which they were instructed in the " First Degree of the
Society."

June 10, 1835, a council was held at the usual place, and an
application was received from Brothers Samuel Reed, Samuel
Armer, William Rods, Robert Farrell, John A. Lockwood, John
A. Smith, D. H. Harmon, F. W. R. Broaders, James G. McGib-
bon, Thomas Towson, and Robert McClelland for dispensation
to open a second Tribe to be styled Metamora Tribe, No. 2, and
on June 22, 1835, the Grand Chiefs instituted Metamora Tribe,
No. 2, at the house of Brother F. W. R. Broaders in Pratt
Street.

Mention is now made of the unfortunate circumstances which
resulted finally in the extinction of Tribe of Maryland, No. I.
Accounts differ as to what these circumstances were, but the
inference is given that with some members the social features
of the Society too frequently degenerated into excesses. By
reason of this, William T. Jones, Peter R. Hilditch, George
A. Peter, John Miller, George Fastie, Jones Friedewald, Giles
Harkiness, John Hugget, and others withdrew and petitioned
the Grand Council of Maryland for a dispensation to open a
new Tribe. It is asserted that they were tenacious to retain
their numerical position and post of honor in the Order, and
that the Grand Council, yielding to their wish, granted the
dispensation, naming them " Logan Tribe, No. I." Under this
title they were instituted by the Grand Chiefs, May 12, 1836, as
is shown by a reprint of said charter. (Assuming the correct-
ness of this claim, the Tribe should have been No. 3, instead of
No. i.)

The authority from which we are quoting claims "that the

280 IMPROVED ORDER OF RED MEN.

Tribe of Maryland was not in existence in the year 1833, but
was organized March 12, 1834; second, that George A. Peter
was not admitted to membership in said Tribe until May 19,
1834, as shown by the Booker manuscript (a copy of which is
in the possession of the editor) ; third, that Logan Tribe, which
was formed by the withdrawing members of the Tribe of Mary-
land, was not organized until May 12, 1836, as shown by its
charter ; fourth, that the Grand Council of Maryland was organ-
ized at the ' old wigwam ' in Thames Street, Fell's Point, May
20, 1835 ; that, inasmuch as the Grand Council of Maryland has
never ceased to exist down to the present time, but has created
by its dispensation, or charter, every Tribe in Maryland since
its own organization, and derives its own existence from and
through the delegates of the old Tribe of Maryland, No. i,
which Tribe existed by authority of the mother Tribe at Phila-
delphia, by which the commission to institute it was issued, the
Grand Council of Maryland, by reason of the failure of the
Reading Tribe to assert its right to priority, is the only true
and legitimate successor to the authority and rights of the
' old ' Society of Red Men, which title, by virtue of its sover-
eign power, it changed to 'The Order of Improved Red Men'
and exercised supreme authority over the Order, until the
organization of the Great Council of the United States."

The same authority, and for the same reasons given, disputes
the claim that George A. Peter, afterwards Great Incohonee of
the G. C. U. S. "was the brother who first gave the name
Improved Order of Red Men to our Order." How that name
was adopted appears in the preceding chapter.

It is claimed on the authority of John F. Weishampel, Sr.,
that William T. Jones was the founder and first Sachem of the
Order.

•.

CHAPTER VII.

GREAT COUNCIL OF UNITED STATES (1847-1880).

WITH this chapter begins the record of the Great Council of
the United States, from the preliminary organization down to
the last council held up to the time this history is written.

An interest necessarily attaches to all the early incidents
attending the organization, and to the individuals who associated
themselves together for that purpose.

On the " ist sleep of the 5th seven suns of Cold moon, 5607,"
which in the common era corresponds to Monday, January 30,
1847, a meeting was held at Uncas Wigwam, Baltimore, in
accordance with a resolution previously adopted by the Great
Council of Maryland. At this meeting were present Past Grand
Sachems George Fastie, Louis Bonsai, John Meiser, James
Purden, Gustav Otto, and William G. Gorsuch. Other repre-
sentatives admitted were as follows : Grand Sachem John L.
Booker ; Grand Junior Sagamore J. Thomas Laws ; Past Sachem
Charles Tydings ; Past Sachems Stephen Burgess, of Logan
Tribe, No. i ; William H. Ford, of Pocahontas, No. 3 ; — Half-
penny, of Powhattan Tribe, No. 5 ; William Somerville, of
Uncas, No. 6 ; J. Muhlhoffer, of Philip, No. 8.

Past Grand Sachem Fastie was chosen Chairman, and Grand
Sachem Booker, Secretary.

The chairman stated that the object of the meeting was the
institution of a Great Council of the United States of the
Improved Order of Red Men.

Past Grand Sachems Gorsuch, Bonsai, Meiser, and Otto and
Representative Halfpenny were appointed a committee to draft
a Constitution, By- Laws, and Rules of the Order for the govern-
ment of the Great Council, and also a form of prayer. A com-
mittee was appointed to procure a room for the meetings of the
body, and the council fire was quenched to meet on the ist
sleep, 2d seven suns, Snow moon.

281

282 IMPROVED ORDER OF RED MEN.

Pursuant to this the Great Council again assembled at Uncas
Wigwam.

The Representative of Metamora Tribe, No. 4, was admitted.

The committee on the meeting place for the Great Council
reported that Uncas Wigwam could be obtained, and it was
voted that the meetings be held at that place until further
orders. The Committee on Constitution made its report, which
was considered and part of it was adopted. An adjournment
was then made for one seven suns. At this adjournment the
Constitution was further considered, and the council fire was
quenched until the ist sleep of the ist seven suns of Worm
moon. At this meeting the remainder of the Constitution was
adopted. By-Laws, Rules of the Order, and a Prayer were
adopted, and it was then voted to nominate chiefs for the ensu-
ing grand sun. The election was deferred until the ist sleep of
the 3d seven suns of Worm moon. The acting Keeper of
Records was directed to notify the Great Council of the Dis-
trict of Columbia, and also the Tribe at Cumberland, of the pro-
ceedings of the Great Council.

At the council held on the ist sleep, 3d seven suns, Worm
moon, Grand Junior Sagamore Z. K. Offutt and Past Sachems
Joseph Mundell and Y. P. Page of the Great Council of the
District of Columbia, and James Nokes of Anacostia Tribe, No.
3, of the District of Columbia, were admitted as Representatives.

The election of chiefs was then held, which resulted in the
following choice, being the first chiefs recorded of the Great
Council of the United States : — • '

Grand Sachem Incohonee WILLIAM G. GORSUCH.

Grand Sagamore . , GUSTAV OTTO.

Grand Prophet Z. K. OFFUTT.

Grand Keeper of Records JOHN L. BOOKER.

Grand Keeper of Wampum STEPHEN BURGESS.

Grand Tocakon WILLIAM H. FORD.

Grand Minewa J. MUHLHOFFER.

They were duly raised up to their respective positions by
Past Grand Sachem Meiser.

It will be noticed that the titles adopted differed slightly
from those now in use. The word "grand," as will subse-
quently appear, was afterwards changed to "great." We have

WILLIAM G. GORSUCH, FIRST GREAT INCOHONEE.

GREAT COUNCIL OF UNITED) STATES. 283

thought it best to follow the usage of the Great Council until
the date of the change, in order to preserve the chronology and
nomenclature.

At this council measures were taken to supply the necessary
funds for carrying on the work of the Great Council, and it was
voted to adopt certain unwritten language and to procure a seal
for the Great Council.

The Great Council met again on the ist sleep of the ist seven
suns, Plant moon. G. S. Incohonee Gorsuch presided. At this
council a communication was received from Shawnee Tribe, No.
5 (now No. 2), of Winchester, Virginia. This is the first men-
tion of that State in the G. C. U. S. records.

A committee of three was appointed to revise the work of the
Order.

Arrangements were made for supplying State Great Councils
and each Tribe and Representative with copies of the printed
matter issued by the Great Council, and also to provide for a
revenue through the sale of visiting cards and the like.

The next council was held on the ist sleep of the 4th seven
suns, Flower moon, G. S. Incohonee Gorsuch presiding.

At this council Representatives were admitted from Powhattan
Tribe, No. I, of Washington, D.C., and Osceola Tribe, No. 2,
of Alexandria, D.C. (When Alexandria was set off from the
District of Columbia, and became a part of the State of Virginia,
Osceola Tribe, No. 2, then became No. I of that reservation.)

The Great Council of the United States asserted its su-
premacy to the extent of ordering that the name of the Great
Council, State of Maryland, be stricken out of all obligations
used by this body, and Great Council of the United States
inserted in lieu thereof until the committee on revision was
prepared to report.

A petition was received from Osceola, Shawnee, and Mohawk
Tribes asking that permission be given and a charter granted to
organize a Great Council in the State of Virginia, to be located
at Winchester, Frederick County, and the prayer of the peti-
tioners was granted.

The next council was not held until the ist sleep of the 3d
seven suns, of Buck moon, 5607, when the Great Council was
called to order by G. S. Incohonee Gorsuch. Past Sachem

284 IMPROVED ORDER OF RED MEN.

John Fry of Tecumseh Tribe, No. i, of Pennsylvania, was ad-
mitted as a Representative. Brother Fry was the father of the
present (1892) Great Sachem of the reservation of Pennsylvania.
This is the first representation in the G. C. U. S. from the
reservation of Pennsylvania, and marks the beginning of what
is now the most numerous branch of our Order.

The committee on revision appointed in Flower moon, re-
ported an initiatory ceremony, which was adopted. They also
reported a form of charter for State Great Councils and Tribes,
which was adopted.

At this council permission was given to Tecumseh Tribe, No.
i, of Pennsylvania, to initiate palefaces at the rate of three
fathoms, two yards of wampum, for the space of one moon.
This being translated means $5 each.

The next council was held at Metamora Wigwam on the 4th
Monday of Sturgeon moon, 5607. At this council two Repre-
sentatives of Virginia were admitted who afterwards left the
imprint of their genius upon the records of their Great Coun-
cil, as well as on those of the Great Council of the United
States. One of these was Past Sachem C. A. B. Coffroth, and
the other, Past Grand Sachem Hugh Latham, afterwards Great
Incohonee of the Great Council of the United States.

The question of a higher branch of the Order seems to have
even then been considered by many of the members, because at
this council a petition was presented, which, after considerable
debate, was laid on the table, asking the Great Council to estab-
lish a higher degree into which should be admitted only brothers
who had received all of the degrees of the Tribe.

This desire has manifested itself from time to time at various
succeeding councils of the G. C. U. S. The establishment of
Beneficial Degree Councils and the Chieftains' League are in-
dications of it, as well as the agitation to have all the work of
the Order in Tribes done in the Chief's degree.

The records indicate that the business of the Great Council
was not concluded at one council, and that not only evening but
day sessions were held during that same seven suns.

At the subsequent councils among the business transacted
was the adpption of the report of the committee on revision, in
relation to the ceremonies of the degrees, and a form of kindling

GREAT COUNCIL OF UNITED STATES. 285

and quenching fires ; also the appointment of a committee for
the selection of a suitable ode, to be used at the kindling of the
council fire.

At this council Philip Tribe, of Washington, withdrew its
Representative, the reason being that he was "found asleep in
the council." Evfdently the Tribe believed that a Red Man
when on duty should never sleep.

A form of raising up chiefs was adopted, as were also amend-
ments to the Constitution, By-Laws, and Rules of Order. At
this council also the sum of $25 was appropriated as compen-
sation for the Grand Keeper of Records. Arrangements were
made for translating and printing the ritual in the German
language, and a committee was chosen to carry the vote into
effect.

Up to this time the councils of the Great Council had been
held in the hunting grounds of Baltimore, but it was decided
that the next council fire should be kindled in the hunting
grounds of Washington, D.C.

The record thus far considered is made up from fragmentary
portions that were collected many great suns ago, and put into
permanent form, as covering the period of the preliminary
organization of the G. C. U. S.

Commencing with the council held at Washington in grand
sun 5608 (1848), we enter upon the more formal period of the
history of the Great Council. Either more attention was paid
to the keeping of records, or more care exercised in preserving
them, because there are no omissions from that time to the
present.

1848.

The council fire was kindled on the 26th of Plant moon,
5608, in the wigwam of Powhattan Tribe, No. i, of Wash-
ington, D.C., the Worthy Grand Sachem Incohonee Gorsuch
presiding.

The longtalk of W. G. S. Incohonee Gorsuch reported that
the spread of the Order had been steady and progressive. Dur-
ing the grand sun five Tribes had been instituted, all in a
flourishing condition. These Tribes were Tecumseh, No. I, of
Norristown, Metamora, No. 2, of Lancaster, Leni Lenape,

286 IMPROVED ORDER OF RED MEN.

No. 3, of Philadelphia, and Kuequenaku, No. 4, of Philadelphia,
Pa., and Delaware, No. i, of Washington, Del.

He reported the Order in Maryland in a prosperous condition.

Virginia was also commended for the progress made.

Charters were granted to the Tribes which had been instituted
during the grand sun.

A committee was appointed to procure regalia for the chiefs.

On a ruling of the W. G. S. Incohonee, the Great Council
refused to receive a communication from a Tribe, on the ground
that the same should come through the Great Council of the
State, thus establishing the power of the State Great Council.

The Great Council declined to approve a provision in a code
of laws submitted from Metamora Tribe, No. 2, of Pennsylvania,
which sought to provide that "no soldier of a standing army,
seaman, or mariner, shall be admitted to membership, and should
any member voluntarily enlist as a soldier, or enter on board any
vessel as a seaman or mariner, he shall thenceforth lose his mem-
bership."

A committee was appointed to prepare a form for the Raising
up of chiefs for the G. C. U. S.

The Great Council then went into an election of great chiefs
for the ensuing grand sun, the result being as follows : —

W. G. S. Incohonee, HUGH LATHAM, P. G. S., Alexandria, Va.

W. G. Sagamore, E. L. THOMAS, P. S., Cumberland, Md.

W. G. Prophet, JAMES PURDEN, P. G. S., Baltimore. .Md.

W. G. Keeper of Records, JOHN L.' BOOKER, P. G. S.,

W. Q. Keeper of Wampum, STEPHEN BURGESS, P. S., "

W. G. Tocakon, ROBERT HAMILTON, P. S., "

W. G. Minewa, WM. B. ENTWISLE, P. S., "

It was unanimously resolved that the future councils be held
in the city of Baltimore.

The Committee on Regalia made a report which was adopted,
that the regalia for members of the G. C. U. S. be a scarlet
collar trimmed with gold lace, and fixed thereto with gold cord,
the letters " U. S. G. C." meaning the United States Great
Council.

The grand chiefs whose election was recorded above were
raised up to their respective positions.

Appended to the records is the first report of the Grand

GREAT COUNCIL OF UNITED STATES. 287

Keeper of Records, giving statistical information concerning the
Order. By this report there were under the jurisdiction of the
G. C. U. S. the Great Councils of Maryland, District of Colum-
bia, and Virginia, and four Tribes in Pennsylvania, and one in
Delaware. The number of members in good standing was 1 168.
During the grand sun 344 had been admitted, 66 rejected, 77
suspended, 13 admitted by card, 10 withdrawn by card, and 16
had died.

The amount expended for the relief of brothers was 1705
fathoms 7 feet and 5 inches, and for the relief of widows and
orphans, 1539 fathoms 2 feet and 5 inches. For the education
of orphans, 17 fathoms. The total amount reported received
by Tribes during the grand sun was 5396 fathoms 5 feet and 4
inches. The present fathom, equal to one dollar, is here meant.

1849.

The council fire of the Great Council of the United States
was kindled at the wigwam of the Great Council in Plant moon,
G. S. 5609, W. G. S. Incohonee Hugh Latham presiding.

The W. G. S. Incohonee submitted an elaborate and interesting
longtalk, covering the administration of affairs under his charge
during the grand sun. He reported the Order in a prosperous
condition, and gradually increasing in numbers and respectability.

He reported that dispensations had been granted to organize
four Tribes in the State of New York and two in Pennsylvania.

The Tribes in New York were Oneida, No. i, Osceola, No. 2,
and Oneactah, No. 4, all of New York City, and Metamora, No.
3, of Brooklyn. These Tribes were instituted by the W. G. S.
Incohonee in person.

He reported that on his arrival in New York he found that
some of the petitioners had been associated under the name of
the " Order of Red Men " without being aware of the existence
of the Improved Order of Red Men until a very short period
before making application to the G. C. U. S. for dispensations.

In view of their manly course in at once acknowledging the
supremacy of the Improved Order, he recommended the grant-
ing of a Great Council charter without the usual fee ; a recom-
mendation which was subsequently endorsed by the G. C. U. S,

288 IMPROVED ORDER OF RED MEN.

He also reported the institution of Pocahontas Tribe, No. 5,
at Philadelphia, and Mohegan Tribe, No. 6, at Waynesboro, Pa.

He mentioned the receipt of an application for a Great Coun-
cil for Pennsylvania, to be located in Philadelphia. He also
stated that he had received inquiries from New Orleans,
Louisiana, and Columbia, Pa., relative to the Order, and
concluded with a grateful acknowledgment of the assistance
rendered by Grand Keeper of Records Booker during the grand
sun.

A proposition was presented and referred to the Committee
on Petitions proposing the establishment of a branch of the
Order to be known as Chiefs of the Mountain. Membership
was to be restricted to members of the Order, and it was to be
subordinate to the rules and regulations of the Great Council of
the United States. The proposition was rejected. Permission
was given to Kuequenaku Tribe, No. 4, of Pennsylvania, to
change its name.

Upon a favorable report of the Committee on Petitions, it
was voted to grant a charter for the institution of the Great
Council of Pennsylvania. It is worthy of mention that among
the petitioners for a charter for the Great Council of Pennsyl-
vania was the name of William Beesley Davis, afterwards Great
Incohonee of the Order, and John Fry, father of the present
Great Sachem of that reservation.

A very flattering vote was adopted extending the thanks of
the Great Council to W. G. S. Incohonee Latham for the
"very distinguished and impartial manner in which he has dis-
charged his duty, his gentlemanly deportment and competency,
which will ever be appreciated by the brothers composing this
body."

The chiefs for the ensuing grand sun were elected and raised
up to their respective positions as follows : —

W. G. S. Incohonee, JOHN F. SMITH, P. G. S., Virginia.

W. G. Sagamore, WM. BEESLEY DAVIS, P. S., Pennsylvania.

W. G. Prophet, B. W. FERGUSON, P. S., Maryland.

W. G. Keeper of Records, JOHN L. BOOKER, P. G. S., "

W. G. Keeper of Wampum, STEPHEN BURGESS, P. G. S., "

W. G. Tocakon, JOHN McCAULEY, P. S., District of Columbia.

W. G. Minewa, R. A. MCALLISTER, P. S-, Maryland.

GREAT COUNCIL OF UNITED STATES. 289

It was decided that the travelling expenses of the W. G. S.
Incohonee in attending the councils of the G. C. U. S. be paid
by that body.

Past Grand Sachem Burgess having tendered his resignation
as Grand Keeper of Wampum, to which he had just been raised,
Past Sachem Jesse H. Magruder, of Maryland, was elected to fill
the vacancy and duly raised up.

From the reports submitted by the Great Councils of
Maryland, District of Columbia and Virginia, and from the
Tribes under the immediate jurisdiction of the G. C. U. S.,
statistics are collated of the work of the grand sun as follows :
Number of members, 214.6; adopted, 663; rejected, 62;
admitted by card, 48; withdrawn, by card, 149; died, 23;
suspended, 121 ; expelled, 45 ; paid for relief of brothers, 3123
fathoms 2 feet 5 inches ; paid for relief of widows and orphans,
2404 fathoms 5 feet ; paid for the education of orphans,. 46
fathoms; total receipts of Tribes, 11,752 fathoms I foot.

The business of the Great Council having been concluded the
council fire was quenched, to be rekindled at Baltimore, in
Plant moon, G. S. 5610.

1850.

The Great Council assembled at the Great Council wigwam,
Baltimore, in Plant moon, G. S. 5610, W. G. S. Incohonee John
F. Smith presiding.

Among those admitted at this council was Past Grand
Sachem Robert Sullivan, who afterwards became Great
Incohonee.

At this time the G. C. U. S. seems to have permitted proxy
representation, a custom not now in vogue.

At this council New Jersey for the first time was represented,
by Bernhard McCormack, who appeared for Arreseoh Tribe,
No. i, of Newark, N.J.

In his longtalk the Worthy Grand Sachem Incohonee ten-
dered his heartfelt congratulations upon the strength and posi-
tion the Order had assumed since the last council, being in a
more prosperous and healthy condition than ever before. For
this he stated that thanks should be returned to that Great
Spirit "whose eye never slumbers nor sleeps." He reported

290 IMPROVED ORDER OF RED MEN.

the institution of the Great Council of Pennsylvania, on the 23d
of Flower moon, G. S. 5609, in the city of Philadelphia. He also
reported the institution of the Great Council of New York. He
reported the organization of Arreseoh Tribe, No. I, at Newark,
N.J. ; the work having been done by Past Sachem Albert
Fisher, Jr., W. G. J. S. of the G. C. of New York. He also
made a report, that, on a recent visit to Baltimore, he was
informed that it had pleased Metamora Tribe, No. 4, late under
the jurisdiction of the Great Council of Maryland, to sever the
connection which existed between said Tribe and the Great
Council, by surrendering their charter, books, etc., and declar-
ing themselves an " Independent Order of Red Men," and
not knowing the cause which prompted said action, he recom-
mended that the case of Metamora Tribe be taken under special
advisement.

The affair thus mentioned by the Great Incohonee was
referred to a special committee which subsequently reported
that the matter was considered with some diffidence, inasmuch
as the Tribe was under the jurisdiction of the Great Council of
Maryland, and there had been no action on the part of said Great
Council. From information received it appeared that said Tribe
pursued a legal and proper course in surrendering its charter,
and it was to be regretted that circumstances should have caused
the withdrawal of any portion of our Order at a time when the
prospects were so flattering. The committee, while refraining
from condemning the withdrawal (for every Tribe or brother
had a perfect right to withdraw or remain), expressed its most
emphatic condemnation of the action of the former brothers in
assuming a part of the name of the Order in the establishment
of another organization. The committee recommended to the
entire brotherhood to abstain from any intercourse whatever
with the brothers as an institution, and recommended the
adoption of resolutions expressing the will of the Great Council,
which were adopted, as follows : —

"Resolved, That no brother of this Order (under this immediate jurisdiction,
or under the jurisdiction of a Great Council holding a charter from this body),
shall be permitted to hold membership with the Order known as the Inde-
pendent Order of Red Men.

" Resolved, That any brothers persisting in associating themselves with the
Independent Order of Red Men be expelled forthwith."

GREAT COUNCIL OF UNITED STATES. 291

A committee was appointed to draft a Form of Dedication.

At this council for the first time Representatives were
admitted from the Great Councils of Pennsylvania and New
York.

A complete revision of the Constitution was adopted.

New charters in place of those formerly held were granted to
the Great Councils of Maryland and the District of Columbia.

The time of kindling and quenching the council fire of the
G. C. U. S. was changed from Plant moon to Corn moon, and
it was decided that the chiefs elected at this council should
serve until the regular council in Corn moon, G. S. 5611.

The Constitution adopted seems to have provided for several
new chiefs, among them being a Grand Junior Sagamore, a
Grand Tocakon and a Grand Minewa.

The chiefs elected and raised up for the ensuing term were
as follows : —

W. G. S. Incohonee, WILLIAM BEESLEY DAVIS, Pennsylvania.

W. G. Senior Sagamore, ROBERT SULLIVAN, Maryland.

W. G. Junior Sagamore, JOHN WITHERELL, New York.

W. G. Prophet, JOHN CARTER, District of Columbia.

W. G. Keeper of Records, JOHN L. BOOKER, Maryland.

W. G. Keeper of Wampum, B. W. FERGUSON, Maryland.

The W. G. S. Incohonee appointed William Tucker, of D. of C.,
W. G. Tocakon, and A. Gibbs, of Pennsylvania, W. G. Minewa.

The Committee on Design of Cards was directed to furnish
the Great Council at its next council a suitable form of card
with the probable cost of the plate thereof.

The Committee on Revision reported favorably upon an appli-
cation for a Tribe to be located in the city of Camden, N.J.

The matter of a revised ritual and a proposed new regalia was
laid over until the special council in Corn moon.

One matter considered at this council was important enough
to be mentioned here at length. We submit the action of the
Great Council in full as it stands alone in the history of the
Order. The report is as follows : —

" To the Great Council of the United States, Impd. O. R. M. :

" The Committee on Credentials report, that the certificate from Metamoru
Tribe, No. 2, of Lancaster, Pa., in favor of Bro. Wm. B. Fahnestock, is in

292 IMPROVED ORDER OF RED MEN.

form, but from information received, are compelled to inform this Great
Council that Bro. Fahnestock has never served in the seat of Sachem, but
that he is in possession of the Past Sachem's degree, conferred by the Great
Council of Pennsylvania, in accordance with permission from the Great Sachem
Incohonee of this Great Council. For certain reasons, it was desirable on
the part of Metamora Tribe, that Bro. Fahnestock should be present at the
Great Council this session. This is a novel case, and one which we hope
may never occur again. In view of all the circumstances, the committee are
reluctantly constrained to recommend that Bro. Wm. B. Fahnestock be per-
mitted to visit this Great Council during the present session, and would offer
the following resolution :

"Resolved, That Bro. Wm. B. Fahnestock be allowed a seat in this Great
Council, but that he is not permitted to vote on any question, nor allowed to
address this Great Council unless by a unanimous vote.

" WM. G. GORSUCH,
" HUGH LATHAM,
" HENRY CRYSS."

The following resolution was also adopted : —

" Resolved, That in the passage of the report of the committee recommend-
ing the admission of Bro. Wm. B. Fahnestock, this Great Council does not
make this a precedent for any future action for this body."

The statistics of the Order as given by the report of the
W. G. Keeper of Records showed that the Order existed in
Maryland, District of Columbia, Virginia, Pennsylvania, and
New York.

The number of Tribes was 45, in which there had been 1255
initiations, 139 suspensions, and 27 expulsions, leaving the num-
ber of members at the time of the report, 3175. There were
expended for the relief of brothers, 4015 fathoms and for the
relief of widows, 2358 fathoms. In addition to this 103 fathoms
were expended for the education of orphans.

Further explanation seems appropriate concerning the reasons
which caused the separation from the Order of Metamora Tribe,
No. 4, of Maryland, and the subsequent organization of the
" Independent Order of Red Men " as a rival to the " Improved
Order of Red Men."

So many great suns have passed since this action was taken,
that full particulars need not be suppressed through fear of mis-
construction. The facts will show that the G. C. U. S. acted
with calmness and good judgment, and in the difference of
opinion between the Tribe and the G. C. U. S. simply upheld

GREAT COUNCIL Of UNITED STATES. 293

its own dignity, while the Tribe exhibited a stubborn determina-
tion to ignore all obligations taken and to disobey the laws of
the Order.

Metamora Tribe, No. 4, had refused to pay benefits, in accord-
ance with the laws of the Tribe, on the plea that the party was
not entitled. The party thereupon appealed from the action of
the Tribe to the Great Council of Maryland. That body care-
fully investigated the case, and, after a calm, equitable consid-
eration, sustained the appeal, and directed the Tribe to satisfy
the claim. This the Tribe refused to do, and appealed to the
G. C. U. S., where, after a searching investigation, that body
resolved to sustain the action of the Great Council of Maryland,
and directed the Tribe to obey the mandate thereof.

Metamora Tribe, No. 4, rather than comply with the decision
of the higher two bodies, and do that which seemed to both to
be only an act of justice, defiantly refused to obey, and at once
took steps to forsake the parent organization and institute a new
one to be termed the " Independent Order of Red Men."

As the new departure worked only in the German language,
they appealed to, and received, support from those of that na-
tionality only. A number of German Tribes in Philadelphia and
elsewhere were importuned to cast their lot with the so-called
" Independents," but in vain, for in nearly every instance they
remained true to the principles of Freedom, Friendship, and
Charity, and faithful chiefs of the Improved Order of Red Men.

The new venture was introduced into New York, New Jersey,
Pennsylvania, Maryland, Ohio, West Virginia, Illinois, Missouri,
Louisiana, California, Massachusetts, Rhode Island, and a few
other States, and at one time had 12,000 members. During the
last ten great suns a number of their Tribes (or " Stamms," as
they are called) becoming dissatisfied with their management,
surrendered their charters, squared their accounts, and became
bodily, and separately by adoption, Tribes and members of the
Improved Order of Red Men, and, with pleasure we record it,
have proved excellent workers in our Order.

Over forty great suns have passed since the departure of
No. 4, and at this time it seems but a ripple upon the wave of
prosperity that has come to our Order, when we look back upon
the separation that then took place.

294 IMPROVED ORDER OF RED MEN.

A special council of the G. C. U. S. was kindled at Uncas
wigwam, Baltimore, Md., on the loth of Corn moon, G. S. 5610.
In the absence of W. G. S. Incohonee Davis, the council fire
was kindled by W. G. Senior Sagamore, Robert Sullivan.

The peculiar position of Brother William B. Fahnestock, upon
whom had been conferred the degree of Past Sachem as pre-
viously recorded, again came before the G. C. U. S. upon a
request from Metamora Tribe, No. 2, of Pennsylvania, that
Brother Fahnestock be accorded the rights and privileges of a
Representative in the G. C. U. S.

A preamble and resolutions were submitted which recited the
fact that Brother Fahnestock had written, and presented to the
Committee on Revision of the Work of the Order, an entire
new set of degrees for the Tribe, and declared that he be per-
mitted to take a seat as a Representative from Metamora Tribe,
with all the privileges of a Past Sachem, in the G. C. U. S. The
matter was disposed of by allowing to Brother Fahnestock
the same privileges as were accorded at the last council of the
G. C. U. S.

The report of the Committee on Revision of the Work of the
Order was considered, and the Great Council adopted a ritual as
presented by Past Sachem Fahnestock, and forms for instituting
a Tribe, for introducing members into the G. C. U. S., for rais-
ing up chiefs of the G. C. U. S., for introducing Past Sachems
and Representatives in State Great Councils, for a funeral
ceremony, and for dedication of wigwams.

The subject of regalia occupied considerable of the time of
the Great Council. The following style was finally adopted : —

The regalia for the P. G. Incohonee shall be a sash with a pouch attached,
composed of scarlet and purple silk velvet, running from end to end with a
small band of gold cord over the seam, a gold jewel suspending an eagle with
a tomahawk in its talons depending from the centre of lower edge.

Belt. — Four inches wide, color of the sash, with the letters P. G. I. em-
broidered thereon.

Regalia of P. G. Sachem. — Sash as above, with the exception of the emblems.

Aprons. — A half skirt of purple silk velvet trimmed with gold bullion
fringe, an eagle bearing in his beak a scroll with the name of the State em-
broidered in front.

Regalia of a P. Sachem. — Sash as above of scarlet velvet, trimmed with
gold bullion fringe, with the emblems of the degrees embroidered thereon.

GREAT COUNCIL OF UNITED STATES. 295

Aprons. — Of scarlet velvet, with the name of the State encompassed by a
wreath embroidered thereon, trimmed with gold bullion fringe.

Regalia for Initiatory Degree Green sash.

" Brave's " Orange "

" Warrior's " Blue "

" " Chiefs " Scarlet "

Trimmed with silver lace.

Aprons. — Color of the degree, with the emblems of the degree embroidered
thereon. Trimmed with silver bullion fringe.

The funeral regalia to be left discretionary with the State Great Councils.

Permission was denied Delaware Tribe, No. i, of Wilmington,
Delaware, to have a procession in costume, although permission
was granted to have a procession.

A regalia was presented to retiring W. G. S. Incohonee
Latham.

1851.

The Great Council assembled at Osceola wigwam, Baltimore,
Md., in Corn moon, G. S. 5611, W. G. S. Incohonee W. Beesley
Davis presiding.

Among the Representatives admitted at this council was
Richard Marley of Maryland, who afterwards became Great
Incohonee of the Order. For the first time a Representative
was received from the reservation of New Jersey, in the person
of Selden Dickinson, from Arreseoh Tribe, No. i, of New-
ark, NJ.

The ritual prepared by Brother Fahnestock, adopted at the
special council previously held, seems to have been too elaborate
for proper delineation ; and a resolution was adopted to the
effect that a committee be appointed to inquire into the expedi-
ency of remodelling the entire work of the Order.

This committee later in the council reported that the necessity
for remodelling the entire work of the Order was imperative, and
recommended that a committee of five be appointed to make
such alterations in the work as shall meet the wants and capaci-
ties of the brotherhood.

At this council a petition was received from Arreseoh, No. i,
Leni Lenape, No. 2, and Red Bird, No. 3, of New Jersey,
asking for a Great Council for the State of New Jersey, and the
petition was subsequently granted.

296 IMPROVED ORDER OF RED MEN.

The W. G. S. Incohonee in his longtalk had referred to
difficulties in the reservation of New York. The matter was
referred to the Committee on the State of the Order, which
subsequently reported that the Great Council of New York was
defunct, and but one Tribe remained in existence. They recom-
mended that a chief of this body be sent to New York to
reclaim the property of the Order, and to attach Manhattan
Tribe to this Great Council. The report was adopted.

Dispensations had been granted during the grand sun for
the institution of Miami Tribe, No. i, Cincinnati, and Tecumseh
Tribe, No. 2, Springfield, Ohio. An application for a Tribe at
Ironton, Ohio, was received at the council and it was voted that
the matter be referred to the incoming W. G. S. Incohonee.

The chiefs elected and appointed and raised up for the ensu-
ing grand sun were as follows : —

W. G. Incohonee, ROBERT SULLIVAN, Maryland.

W. G. Senior Sagamore, WILLIAM TUCKER, District of Columbia.

W. G. Junior Sagamore, JNO. A. WILLARD, Delaware.

W. G. Prophet, DANIEL CHAMBERS, Virginia.

W. G. Chief of Records, JNO. L. BOOKER, Maryland.

W. G. Keeper of Wampum, B. W. FERGUSON, Maryland.

W. G. Tocakon, SELDEN DICKINSON, New Jersey.

W. G. Minewa, J.T.BRADLEY, District of Columbia.

At this council an elaborate plan for a so-called higher degree
was submitted by the Representatives from the Great Council
of Maryland, which was indefinitely postponed.

It was voted that a committee of three be appointed to pro-
cure and present to the next council of the G. C. U. S. a design
for a charter plate, with an estimate of the probable cost.

It will be seen that the principal work engaging the attention
of the G. C. U. S. at this council was a ritual of the Order and
the style of regalia to be adopted. While the ritual prepared
by Brother Fahnestock was of a high order of merit as a
literary production, experience proved that it was not adapted
for general use among the members of the Order, most of whom
could not be expected to have that special training necessary
for the proper rendering of the work.

The subject of regalia was finally settled to the satisfaction
of all, and the regalia adopted at this council continued in use
many great suns, and was considered very neat and appropriate.

GREAT COUNCIL Of UNITED STATES. 29?

From the statistical records from Great Councils we submit
the following summary of the work done for the 18 moons
ending ist Buck moon, G. S. 5611. The record contains
reports from Great Councils only, and therefore gives the
statistics from Maryland, District of Columbia, Virginia, and
Pennsylvania. As an indication of the growth of the Order
in Pennsylvania, it may be observed that the number of Tribes
at this time in that reservation had increased to 21. The totals
of the statistics were as follows : Number of Tribes, 59 ;
initiations, 2131; suspensions, 259; expulsions, 74; rejections,
169; admitted by card, 57; withdrawn by card, no; deaths,
43 ; number of members, 4709 ; expended for the relief of
brothers, 6590 fathoms 5 feet ; expended for relief of widows,
2734 fathoms 2 feet 5 inches ; expended for education of
orphans, 138 fathoms.

1852.

The council fire of the G. C. U. S. was kindled at Osceola
wigwam, Baltimore, Md., in Corn moon, G. S. 5612, W. G.
Incohonee Robert Sullivan presiding.

Among the Representatives admitted at this council were
Thomas A. Bosley, of Ohio, and Joseph Pyle, of Delaware, each
of whom subsequently became Great Incohonee of the G. C. U. S.
Brother Pyle is the present honorable and honored Great Keeper
of Wampum of the United States.

The States from which Representatives were admitted at this
council were Maryland, Virginia, Pennsylvania, Ohio, Delaware,
and the District of Columbia.

W. G. Incohonee presented his longtalk which congratu-
lated the Great Council upon the flattering success and progress
that had been experienced during the grand sun.

At the council held on the i «,th sun an invitation was accepted
from Pocahontas, No. 3, Baltimore, Md., tendered through
P. G. I. William G. Gorsuch, to partake of the hospitality of the
Tribe at a reception and banquet to be given on that sleep.
The occasion is worthy of mention as being the first time upon
which such formal hospitality was tendered to, and accepted by,
the G. C. U. S.

The chiefs elected and appointed and raised up to their

298

IMPROVED ORDER OF RED MEN.

respective positions for the ensuing grand sun were as
follows : —

W. G. Incohonee,

W. G. Senior Sagamore,

W. G. Junior Sagamore,

W. G. Prophet,

W. G. Chief of Records,

W. G. Keeper of Wampum, B. W. FERGUSON,

W. G. Tocakon, GEORGE PERCY,

W. G. Minewa, J. W. PATTERSON,

WM. TUCKER, P. G. S.,
Louis BONSAL, P. G. S.,
T. B. DISNEY,
JOSEPH MYERS,
JOHN L. BOOKER,

District of Columbia.

Maryland.

Ohio.

New Jersey.

Maryland.

Virginia.

Delaware.

At this council a petition was presented from several Tribes
located in and near the city of Philadelphia, Pa., asking that the
Great Council of that body be located in the city of Philadelphia
inasmuch as the kindling of its council fire in Lancaster, Co-
lumbia, and Harrisburg, compelled a long journey on the part
of a majority of the members of Tribes, in order to attend the
councils of the Great Councils. The Great Council declined to
grant the prayer of the petitioners.

The Committee on the Revision of the Ritual, appointed at
the last council, reported that it had been unable to attend to
the work entrusted to it, and at this council many propositions
were submitted having in view the adoption of some method
by which a satisfactory ritual could be adopted. Many of the
propositions appeared in the work as revised, and others never
again saw the light of day. Among these matters, one is de-
serving of mention, being a proposition submitted by Represen-
tative George Percy, of Virginia, that a committee be appointed
to which shall be referred the expediency and propriety of es-
tablishing a Pocahontas degree, to be conferred upon the wives
of such brothers as may apply for the same ; and such commit-
tee is required to report at the next council.

Upon the report and recommendation of the Committee on
the State of the Order, the action of the W. G. Incohonee was
approved in relation to organizing and reorganizing the Great
Council of the State of New Jersey, and charters were granted
to the Great Councils of New Jersey and Ohio. The action of
the W. G. Incohonee was also approved in relation to the
petition for a Tribe at Ironton, Ohio.

Favorable action was taken upon the proposition to share the

GREAT COUNCIL OF UNITED STATES. 299

expense of maintaining an office for the W. G. Chief of
Records.

The statistical report of Great Councils to the Great Chief
of Records of the G. C. U. S. furnished the following very
interesting information. The whole number of Tribes attached
to the Great Councils of Maryland, Virginia, Ohio, District of
Columbia, New Jersey, and Pennsylvania was 68, and in addi-
tion there were two Tribes in Delaware and two in Kentucky.
Initiations, 1004 ; suspensions, 324 ; expulsions, 88 ; rejected,
92 ; admitted by card, 68 ; withdrawn by card, 74 ; deaths, 34 ;
number of members, 4276 ; expended for relief of brothers,
6163 fathoms ; expended for relief of widows, 2957 fathoms ;
expended for the education of orphans, 136 fathoms 5 feet.
Maryland still retained her position as number one among the
Great Councils, both in Tribes and membership, Pennsylvania
being second.

I853-

The council fire of the G. C. U. S. was kindled in Osceola
wigwam, Baltimore, Md., at the loth run of the I3th sun, Corn
moon, G. S. 5613, W. G. Incohonee William Tucker presiding.

Representatives were admitted from Maryland, Virginia,
Pennsylvania, New Jersey, Delaware, Ohio, Kentucky, and the
District of Columbia. Among the number were Past Great
Sachems George A. Peter, representing the Great Council of
Ohio, and William R. Burns, representing the Great Council of
New Jersey, each of whom afterwards became Great Incohonee
of the G. C. U. S.

By the revisions of the laws that up to this time had taken
place the title "Grand" had been changed to "Great." The
prefix "Sachem" to the title of "Incohonee" had been dropped,
but the prefix " Worthy " was retained for all the great chiefs
of the G. C. U. S.

The Great Incohonee presented his longtalk, of which we
make the following summary : —

He reported the organization of Osceola Tribe, No. I, at
Fayetteville, N.C., on the 9th sleep of Travelling moon, G. S.
5613 (October 9, 1853). This was the first of several attempts
to establish the Order in that reservation. Each successive

300 IMPROVED ORDER OF RED MEN.

attempt met with failure and it was not until many great suns
after that an organization was perfected, resulting in the Tribes
now existing in that reservation.

The rivalry between the Tribes in Philadelphia and those
outside had culminated in the holding of a council by one fac-
tion at Philadelphia and another at Columbia, and the suspension
of three of the Tribes, and the W. G. Incohonee referred to the
conflict as a matter needing the attention of the G. C. U. S.

The institution of Keokuk Tribe, No. 3, of Delaware, by
"Past Sachem" Joseph Pyle, was reported, as was also infor-
mation of an attempt to reorganize the Order in New York
" whether sanctioned by the G. C. U. S. or not."

In relation to the condition of the Order in New York, which
at the last council had been referred to him, he reported that he
had secured the work, which had been retained in the hands of
a brother in New York City, upon payment of a claim for
expenses amounting to $6.66. He also obtained the books of
the defunct Great Council of New York, and of several defunct
Tribes, and placed Manhattan Tribe, the only one left, under
the immediate jurisdiction of the G. C. U. S. This Tribe,
shortly after, also became defunct, and its work was reclaimed.

He reported the organization of the Great Council of New
Jersey on the ist of Travelling moon. Leni Lenape Tribe, of
Camden, not having been notified, the organization was effected
with the understanding that if not entirely satisfactory, a sub-
sequent reorganization would be made. All difficulties were
amicably adjusted, and on the 26th of Hunting moon (Decem-
ber 26, 1851), the reorganization was made with Brother Mc-
Cormick as Great Sachem.

He referred to the organization of Osceola Tribe, No. 2,
Delaware City, Delaware, Algonquin, No. 3, of Columbus, Ohio,
Chickasaw Tribe, No. I, of Newport, Kentucky, and Black
Hawk Tribe, No. 2, of Covington, Kentucky. The date of the
introduction of the Order into Kentucky was 2Qth Hot moon,
G. S. 5612 (June 29, 1852). The first Prophet of Black Hawk
Tribe, No. 2, was A. J. Francis, afterwards sixteenth Great
Incohonee of the G. C. U. S.

He also recorded the institution of the Great Council of
Ohio at Cincinnati on the /th sleep of Plant moon, G. S. 5612,

GREAT COUNCIL OF UNITED STATES. 301

(April 7, 1852), by Past Great Sachem George A. Peter. The
Great Senior Sagamore was Samuel S. McGibbons, and 21
great suns later his trail led him into the reservation of Massa-
chusetts, where he renewed his membership and became attached
to the Order in that State, in Sagamore Tribe, No. 2, of Lynn.
Brother Peter, as elsewhere noted, was the seventh Great Inco-
honee of the G. C. U. S.

For the first time the Great Chief of Records submitted a
written report, covering the transactions of his chieftaincy
during the grand sun. From this we extract as follows : —

In obedience to instructions, he had arranged jointly with the
Great Council of Maryland for the expense of hiring and fitting
up an office suitable for his work. He had procured a seal and
press of a design that he trusted would meet with approval. He
had attended to the other instructions concerning printing and
distributing the Constitution and General Laws of the Order.

Accompanying his written report was a summary of reports
from State Great Councils. That of New Jersey was reported
to be incomplete, and the statistics from Tribes in Kentucky,
North Carolina, and Delaware were not included. From this
summary we learn that the number of tribes was 74 ; initiations,
1231 ; suspensions, 345 ; expulsions, 109; deaths, 31 ; admitted
by card, 78 ; withdrawn by card, 86 ; number of members, 5242 ;
expended for relief of brothers, 7199 fathoms I foot; expended
for relief of widows, 2658 fathoms I foot.

The Great Chief of Records of the Great Council of Pennsyl-
vania presented a communication stating that all the difficulties
in that reservation had been amicably adjusted, and that matters
were now being conducted in a harmonious manner.

In accordance with its own request the Committee on Revi-
sion was discharged.

The Committee on procuring a charter plate reported that
they had been unable to procure a design, as no appropriation
had been made by the G. C. U. S. to carry out the vote under
which the Committee was appointed, and the report was accepted
and the Committee discharged..

A proposition by George Percy that the Great Council of the
United States take into consideration the propriety or impro-
priety of having the facts of the rise and progress and present

302

IMPROVED ORDER OF RED MEN,

condition of the Order published for the use of the members of
the Order throughout the United States was rejected.

Had the action proposed by Brother Percy, having in view
the collection of facts in relation to the origin and history of the
Order, been adopted, the task of the compilers of this history
would have been much easier and possibly unnecessary. All
disputed points could have been decided by the testimony of
those who organized the Improved Order of Red Men, and who
if not members of, were fully conversant with, the societies of
Red Men that existed, down to a short time at least, previous to
1834. Many important documents then in existence were after-
wards lost, and have never since been found, their mysterious
disappearance indicating design rather than accident on the part
of those responsible therefor.

The Great Council proceeded to the election of great chiefs,
who were duly elected and raised up to their respective posi-
tions. The elected and appointed chiefs for the ensuing grand
sun were as follows : —

W. G. Incohonee,

W. G. Senior Sagamore,

W. G. Junior Sagamore,

W. G. Prophet,

W. G. Chief of Records,

W. G. Keeper of Wampum,

W. G. Tocakon,

W. G. Minewa,

GEORGE A. PETER, P. G. S., Ohio.

WILLIAM R. BURNS, P. G. S., New Jersey.

JOHN H. BARLOW, Kentucky.

J. EDWARDS, Pennsylvania.

JOHN L. BOOKER, Maryland.

WILLIAM G. GORSUCH, P. G. I., Maryland.

JOSEPH PYLE, Delaware.

DAVID SIEGLE, Virginia.

All amendments to the Constitution were postponed for one
grand sun, and a committee of five was appointed to revise the
Constitution, By-laws, and Rules of Order.

The vexing question of a proper ceremonial for the Order was
temporarily disposed of by the offer of a premium for a satis-
factory ritual, to be competed for only by members of the
Order.

The following preamble and resolutions were presented and
adopted. They are self-explanatory and indicate a desire, even
forty great suns ago, to unite under one head all bodies of Red
Men in the United States.

" Whereas, From information received, it appears that there are certain
Tribes of the Ancient Order of Red Men, located in the city of Reading, Pa.,

GREAT COUNCIL OF UNITED STATES. 303

who are desirous of becoming connected with the Improved Order of Red
Men, but who under existing laws are disabled from so doing, inasmuch as
they at present are compelled to pay percentage on all money at present in
their wampum belt, therefore,

"Resolved, That the G. C. of Pa. be and is hereby authorized to make
overtures to them looking to their connection with our Order.

" Resolved, That the G. C. of Pa. be authorized to grant them a Charter,
and confer the degrees upon all who are at present in the possession of the
degrees in their own body, on application for the same and the payment of
the Charter fee."

Representative George Percy seems to have been undismayed
by his former unsuccessful attempt to induce the G. C. U. S. to
adopt a degree for the female relatives of brothers of the Order.
He again submitted the proposition ; but the Great Council re-
fused to listen to the brother, and laid his motion upon the
table.

The above motion is the second mention or intimation of a
desire to establish a branch of the Order into which could be
admitted the female relatives and friends of members. It was
not until 33 great suns later that the law was adopted that
established the Degree of Pocahontas, now recognized as a very
valuable adjunct to our Order.

A committee was appointed to procure a design for a charter
and report at the next council, it being afterwards decided to
take the design on the travelling card and enlarge it to a suit-
able size, and print a sufficient number of copies to supply the
Order.

A -committee was appointed to make application to the
Legislature of Maryland for an act of incorporation for the
G. C. U. S.

1854.

The council fire of the G. C. U. S. was kindled at Osceola
wigwam, Baltimore, Md., at the loth run of the I2th sun, Corn
moon, G. S. 5614, W. G. Incohonee George A. Peter presiding.

Among the Representatives admitted at this council for the
first time were Andrew J. Baker, of Pennsylvania, and Daniel
W. Carter, of Delaware, each of whom afterwards became Great
Incohonee.

The Committee on Credentials reported Representatives pres-
ent from the Great Councils of Maryland, District of Columbia,

304 IMPROVED ORDER OF RED MEN.

Ohio, Virginia, Kentucky, Pennsylvania, and New Jersey, and
from Tribes in Delaware.

From the longtalk of the Great Incohonee, we present the
following summary : —

He congratulated the Great Council on the continued increase
and prosperity of the Order. It had reached the banks of the
Mississippi, and was speeding on towards the Pacific coast.
Eight Tribes, one Degree Council, and one Great Council had
been organized during the grand sun. Three additional States
were included among the Tribes referred to, namely, Indiana by
Seneca, No. I, at Metamora, 3d sun Snow moon, G. S. 5614
(February 3, 1854) ; Illinois by Pocahontas, No. i, at Paris,
1st sun, Worm moon, G. S. 5614 (March I, 1854); Iowa by
Camanche, No. I, Dubuque, 5th sun Hot moon, G. S. 5614
(June 5, 1854).

The Great Council of Kentucky was instituted at Newport on
the Qth sleep of Sturgeon moon, G. S. 5614 (August 9, 1854).
Great Sachem George W. Ford, elected at this time, afterwards
became ninth Great Incohonee ,of the G. C. U. S.

He had appointed Past Sachem A. Curry Vice Great Inco-
honee of California, with power to establish two Tribes ; but the
project had fallen through because of inability to forward the
necessary supplies.

He mentioned the receipt of an application from Lafayette,
Oregon, for a Tribe at that place ; but the organization had not
been perfected, for want of a competent brother in that locality
to do the work.

He referred to another attempt to establish the Order in
New York by the institution of Metamora Tribe at New York
City.

The longtalk also expressed regret that the council fire of
Osceola Tribe, No. I, of North Carolina, had become extinct.

The question of a charter plate for Great Councils, and subor-
dinate branches of the Order, was finally settled at this council
by the adoption of the design now in use for travelling cards,
suitably enlarged and filled.

The action of the W. G. Incohonee in establishing Tribes as
reported in his longtalk was approved, and charters granted to
the respective Tribes and to the Great Council of Kentucky.

GREAT COUNCIL OF UNITED STATES. 305

A form of raising up of chiefs was adopted.

A committee of three was appointed for the purpose of form-
ing a general recognition sign for this Order and report, if pos-
sible, at the present council.

A form for raising up of chiefs for State Great Councils was
presented and adopted. The chiefs for the ensuing grand sun
elected and appointed and raised up were as follows : —

W. G. Incohonee, WM. R. BURNS, P. G. S., New Jersey.

W. G. Senior Sagamore, JOHN T. BRADLEY, P. G. S., District of Columbia.

W. G. Junior Sagamore, J. EDWARDS, Pennsylvania.

W. G. Prophet, JOSEPH PYLE, Delaware.

W. G. Chief of Records, JOHN L. BOOKER, Maryland.

W. G. Keeper of Wampum, WM. G. GORSUCH, P. G. I., Maryland.

W. G. Tocakon, C. C. MILLS, District of Columbia.

W. G. Minewa, C. S. SMINCK, New York.

Arrangements were made for providing suitable regalia and
emblems for the chiefs and members of the G. C. U. S., and for
printing and issuing proper forms for reports from State Great
Councils and Tribes working under the immediate jurisdiction
of the G. C. U. S., and of the form for raising up of chiefs of
State Great Councils.

From the statistical reports from Tribes and Great Councils,
as presented by the Great Chief of Records, we gather the
following information, the reports from the Great Councils of
the District of Columbia, Ohio, and from Tribes in Illinois not
being included through informality. From the returns made
we find, that the number of Tribes was 94; initiations, 1767;
admitted by card, 102 ; suspensions, 480 ; expulsions, 65 ; with-
drawn by card, no; deaths, 51 ; members, 6251 ; expended for
relief of brothers, 9798 fathoms ; expended for relief of widows,
4661 fathoms 5 feet ; expended for the education of orphans,
434 fathoms 5 feet.

1855-

The council fire of the G. C. U. S. was kindled at Osceola
wigwam, Baltimore, Md., at the loth run of the nth sun, Corn
moon, G. S. 5615, W. G. Incohonee, William R. Burns presiding.

The Committee on Credentials reported a representation
present from the Great Councils of Virginia, Pennsylvania,

IMPROVED ORDER OF RED MEN.

New York, Maryland, Ohio, District of Columbia, and Kentucky,
and from Tribes in Delaware and New York.

Among the Representatives admitted for the first time at
this council may be mentioned Morris H. Gorham of Penn-
sylvania, Paxon Coats of Ohio, and George W. Ford of
Kentucky, each of whom afterwards became Great Incohonee
of the G. C. U. S.

In the longtalk of the W. G. Incohonee presented at this
council, we find the following : —

He recorded the institution of Cherokee Tribe, No. 4, at
Edinburg, and Miami Tribe, No. 5, at Franklin, Indiana, and
the institution of the Great Council of Indiana, on the nth of
Flower moon, G. S. 5615 (May u, 1855).

Permission had been granted to Seneca Tribe, No. i, to
change the hunting grounds of the Tribe from Metamora to
Brookville, Indiana.

Camanche Tribe, No. I, of Dubuque, Iowa, had ceased to
work, and its books and property had been surrendered to the
G. C. U. S.

He expressed hope that with a revival of business, friends in
the Eastern States with whom he had corresponded, would be
able to establish the Order in their section.

The question of a proper ritual for the Order seems still to
have bothered the G. C. U. S., for we find that the committee
on that subject selected at a previous council made a report
which was received and laid upon the table.

By a supplementary report of the Committee on Credentials,
Past Great Sachem George W. Lindsay, of Maryland, was ad-
mitted for the first time. He afterwards became Great In-
cohonee.

Provision was made for printing and distributing the proceed-
ings of the G. C. U. S. from its organization.

The great chiefs for the ensuing grand sun were elected and
appointed and raised up as follows : —

W. G. Incohonee, GEORGE W. FORD, P. G. S., Kentucky.

W. G. Senior Sagamore, JOSEPH BARTON, P. G. S., Pennsylvania.

W. G. Junior Sagamore, C. S. SMIXCK, New York.

W. G. Prophet, J. W. McNELL, Virginia.

W- G- Chief of Records, JOHN L. BOOKER, Maryland.

GREAT COUNCIL OF UNITED STATES. 307

W. G. Keeper of Wampum, WILLIAM G. GORSUCH, P.G. I., Maryland.
W. G. Tocakon, PAXON COATS, Ohio.

W. G. Minewa, J. P. A. ENTLER, Virginia.

A charter was granted for the Great Council of Indiana,
whose institution was referred to in the longtalk of the W. G.
Incohonee. A revised Constitution submitted by the committee
appointed at the previous council was finally laid upon the
table.

From the statistical reports from Great Councils, as presented
by Great Chiefs of Records, we learn there were 102 -Tribes ;
initiations, 1539; admitted by card, 461; suspensions, 457;
expulsions, 159; withdrawn by card, 84; deaths, 87; number
of members, 7220. Maryland still held the lead, with 20 Tribes
and 2635 members, with Pennsylvania a close second, with 24
Tribes and 1676 members. The amount expended for relief of
brothers was 11,318 fathoms 5 feet; expended for relief of
widows, 3360 fathoms 3 feet 6 inches ; expended for the educa-
tion of orphans, 302 fathoms 8 feet 2 inches.

1856.

The council fire was kindled at Red Men's Hall, Baltimore,
Md., at the loth run, 9th sun, Corn moon, G. S. 5616, P. G. I.
Hugh Latham presiding in the temporary absence of the W. G.
Incohonee, George W. Ford, who entered immediately after the
kindling of the council fire.

At this council Missouri was represented for the first time,
by James O. Alter, of Hiawatha Tribe, No. i, St. Louis.

The W. G. Incohonee submitted his longtalk, which among
other things mentioned the following : —

The past grand sun had been one of peace and quiet, of plenty
and prosperity. Our hunting grounds had been largely ex-
tended, they now reaching far into the Sunny South, and the
mighty West drawing nearer every sun. Missouri in the West
and Louisiana in the South were now numbered with the chosen
Red Men of the forest. V. G. I. Joseph Pyle reported the
institution of Cherokee Tribe, No. 4, of Wilmington, Del., and
of the Great Council of Delaware on the igth of Hunting moon,
G. S. 5616 (December 19, 1856).

308 IMPROVED ORDER OF RED MEN.

In person he had instituted Osyka Tribe, No. i, at New
Orleans, La., on the I2th sleep of Beaver moon, G. S. 5615
(November 12, 1855), and Hiawatha Tribe, No. i, at St. Louis,
Mo., on the nth sleep of Worm moon, G. S. 5616 (March u,
1856).

He referred to the cost of instituting Tribes as being a bar
to growth, and recommended action that would remove the
obstacle.

He had received correspondence from Kansas and Texas
about the Order, but no Tribe had yet resulted therefrom.

A resolution was presented and referred to the Committee on
the State of the Order, suggesting a card for the wives of Red
Men. The Committee reported that the important and grave
changes necessary in the work of the Order, if the proposition
should be adopted, made it inexpedient.

Charters were granted to the various Tribes organized during
the past grand sun and to the Great Council of Delaware.

A committee was appointed to revise the laws regulating the
regalia of the Order, and define more clearly the emblems of
the various chiefs.

The committee subsequently made a report recommending
sash, belt, and apron, with distinguishing jewels, and in the five
colors, — purple, scarlet, blue, orange, and green, according to
rank. The report was adopted.

The Great Council accepted an invitation to participate in
the ceremonies attending the laying of the corner-stone of the
new Custom House, Wheeling, Va. (now W. Va.).

Chiefs of the G. C. U. S. for the ensuing grand sun were
elected and appointed and raised up as follows : —

W. G. Incohonee, Louis BONSAL, P. G. S., Maryland.

W. G. Senior Sagamore, DANIEL W. CARTER, P. G. S., Delaware.

W. G. Junior Sagamore, CHRIS. WEISTENBERG, P. G. S., Pennsylvania.

W. G. Prophet, JOHN W. McNELL, Virginia.

W. G. Chief of Records, JOHN L. BOOKER, P. G. S., Maryland.

W. G. Keeper of Wampum, WM. G. GORSUCH, P. G. I., Maryland.

W. G. Tocakon, A. BRITTON, Pennsylvania.

W. G. Minewa, JAMES O. ALTER, Missouri.

A new constitution for the Great Council was considered in
Committee of the Whole and adopted.

GREAT COUNCIL OF UNITED STATES. 309

The special Committee on Revision of Ritual having reported
against any change, the report was accepted and the committee
was discharged ; but the question of a proper ritual seems to
have been still undecided, for the Great Council adopted resolu-
tions offering a premium for a ritual of three degrees.

Arrangements were made for printing and promulgating the
Constitution adopted at this council.

From the reports of State Great Councils to the G. C. U. S.,
we find that the number of Tribes was 99; initiations, 1596;
suspensions, 734; expulsions, 159; deaths, 59; admitted by
card, 53; withdrawn by card, 50; number of members, 7953;
total amount expended for relief of brothers, 10,417 fathoms and
75 inches ; expended for relief of widows, 3803 fathoms and 25
inches; expended for education of orphans, 321 fathoms 75
inches.

1857.

The council fire of the G. C. U. S. was kindled at Red Men's
Hall, Baltimore, Md., at the gth run of the 8th sun, Corn
moon, G. S. 5617, W. G. Incohonee Louis Bonsai presiding.

Representatives from the Great Councils of Maryland, Ohio,
Virginia, Kentucky, and Delaware were admitted and instructed.
Among those thus admitted for the first time was Past Great
Sachem A. J. Francis, who afterwards became Great Incohonee
of the G. C. U. S.

The W. G. Incohonee presented his longtalk, which among
other things mentioned the following : —

After congratulating the Great Council upon the command-
ing position which the Order was assuming, he referred to the
legislation that would engage the attention of the G. C. U. S.
Among those prominent in importance was the old, but ever
new, question of a proper ritual for the Order. An attempt had
been made to adjust difficulties existing in the Great Council of
the District of Columbia, and while this seemed at one time to
approach success, subsequent events proved that desirable result
more than dubious. He reported the organization of another
Tribe at St. Louis. The Great Council of Indiana had ceased
to exist, and what Tribes remained were placed under the imme-
diate jurisdiction of the G. C. U. S.

310 IMPROVED ORDER OF RED MEN.

The Order had become extinct in Iowa in the preceding grand
sun.

The committee upon the subject of ritual, appointed at the
previous council, reported, but presented nothing definite, and
was discharged.

The chiefs elected and appointed and raised up for the follow-
ing grand sun were as follows : —

W. G. Incohonee, DANIEL W. CARTER, P. G. S., Delaware.

W. G. Senior Sagamore, J. H. TATSAPAUGH, Virginia.

W. G. Junior Sagamore, J. EDWARDS, Pennsylvania.

W. G. Prophet, A. J. FRANCIS. P. G. S., Kentucky.

W. G. Chief of Records, JOHN L. BOOKER, P. G. S., Maryland.

W. G. Keeper of Wampum, W. G. GORSUCH, P. G. I., Maryland.

W. G. Tocakon, A. S. WALTON, Maryland.

W. G. Minewa, JNO. F. METZ, Pennsylvania.

The Great Council voted to participate in a body in the pro-
cession to be held at Lancaster, Pa., on the 2ist Travelling moon,
G. S. 5617 (October 21, 1857).

Another committee on ritual was appointed to report at the
next council.

The record for this grand sun contains no statistical reports
from the respective Great Councils.

1858.

The council fire of the G. C. U. S. was kindled at Red Men's
Hall, Baltimore, Md., at the loth run of the I4th sun, Corn
moon, G. S. 5618, P. G. I. Hugh Latham presiding in the tem-
porary absence of the W. G. Incohonee. W. G. Incohonee
Carter subsequently entered and assumed his position.

Among the Representatives admitted at this council for the
first time, were George B. Colflesh of Maryland, William B.
Eckert, of Pennsylvania, and Joshua Maris, of Delaware, each
of whom afterwards became Great Incohonee of the G. C. U. S.

The great chiefs elected and appointed and raised up for the
ensuing grand sun were as follows : —

W. G. Incohonee, PAXON COATS, P. G. S., Ohio.

W. G. Senior Sagamore, JOSEPH PYLE, Delaware.

W. G. Junior Sagamore, A. S. WHITE, New Jersey.

W. G. Prophet, GEO. R. COFFROTH, P. G. S., Virginia.

GREAT COUNCIL OF UNITED STATES. 311

W. G. Chief of Records, JOHN L. BOOKER, P. G. S., Maryland.
W. G. Keeper of Wampum, WILLIAM G. GORSUCH, P. G. I., Maryland.
W. G. Tocakon, GEORGE P. OLIVER, Pennsylvania.

W. G. Minevva, J. D. RADCLIFFE, North Carolina.

The W. G. Incohonee submitted his longtalk.

He referred to the financial panic of 1857 as affecting the
growth and prosperity of the Order. He mentioned efforts
made to revive the Order in Indiana, and the continued dif-
ficulties in the District of Columbia. The efforts to keep the
Order alive in the State of New York had again been unsuccess-
ful, and the extinction of the Tribes there had followed. A new
Tribe had been instituted in North Carolina, and the Order was
reported as in good condition in Louisiana and Missouri, an
application for a charter for a Great Council in the latter State
being among the probabilities of the near future.

He reported the organization of the first Tribe ever organized
in the New England States, Narragansett Tribe, No. i, at Hart-
ford, Conn., which was instituted by great Chief of Records
John L. Booker, on the igth sleep of Buck moon, G. S. 5617
(July 19, 1857).

He called attention to the new work which the Committee on
Ritual had prepared, and which was ready for the action of the
G. C. U. S.

Narragansett Tribe, No. I, of Hartford, Conn., above referred
to in the longtalk of the W. G. Incohonee, had a fitful existence
for a short time, and then its council fire became extinct.

The ever-present question of the ritual again engaged the
attention of the G. C. U. S. Upon the report of the special
committee appointed at the previous council, that but one work
had been received by the committee for consideration, and they
felt constrained to report against its adoption, it was voted
again to offer a premium for a satisfactory ritual.

Southerland's Manual was adopted as a standard of parlia-
mentary law for the use of the G. C. U. S.

From the statistical reports from State Great Councils and
Tribes, we glean the following information: Number of Tribes,
105; initiations, 1437; rejections, 136; suspensions, 520; ex-
pulsions, 138; reinstated, 18 ; admitted by card, 424 withdrawn
by card, 68; died, 71 ; number of members, 7742; amount ex-

312 IMPROVED ORDER OF RED MEN.

pended for relief of brothers, 13,503 fathoms 25 inches; ex-
pended for widows and orphans, 5640 fathoms 75 inches ;
expended for education, 863 fathoms 50 inches.

During the grand sun, 13 Tribes had been instituted, and 19
had become defunct. Of the latter number, 1 1 were in the
reservation of Pennsylvania, in which some unfortunate dissen-
sions had arisen that left this baneful imprint upon the pros-
perity of the Order in that State. Appended to the proceedings
for this grand sun, is a complete list of the 105 Tribes in exist-
ence at this time in the States of Maryland, Pennsylvania,
Kentucky, Virginia, Ohio, New Jersey, Delaware, Louisiana,
Missouri, Mississippi, Connecticut, and North Carolina, and in
the District of Columbia.

1859.

The council fire of the G. C. U. S. was kindled at Red
Men's Hall, Baltimore, Md., at the 9th run of the I4th sun,
Corn moon, G. S. 5619, W. G. Incohonee Paxon Coats pre-
siding.

Representatives were present from Maryland, Pennsylvania,
Virginia, Ohio, New Jersey, Delaware, and Kentucky.

A Committee on Ceremonial was appointed to consider a new
ritual that had been received by the Great Chief of Records.

The W. G. Incohonee presented his longtalk, which, among
other things, referred to the following : —

He stated the condition of the Order in the various reserva-
tions, Pennsylvania standing at the head, with an increase of
five Tribes and 1008 members. He reported the institution of
the Great Council of Missouri in a somewhat informal man-
ner by the V. G. Incohonee of that State, on the i8th Hunt-
ing moon, G. S. 5618 (December 18, 1858). In the State of
Indiana, Cherokee Tribe, No. 4, of Edinburg, had been re-
suscitated with bright prospects for future success. A new
Tribe in the same State, Camanche Tribe, No. 7, had been
instituted at Dearborn. He had received the charter and other
effects of Camanche Tribe, No. i, Dubuque, Iowa. He also
made official- report of the institution of Natchez Tribe, No. I,
of Natchez, Miss., and of Minnehaha Tribe, No. 2, of St. Louis,

GREAT COUNCIL OF UNITED STATES. 313

which had not been reported at the previous council of the
G. C. U. S.

A special committee of three was appointed to carry out the
•provisions of a series of resolutions to the effect that a special
committee of three be appointed to report during the present
session: ist. The date of the Institution and Constitution of
the Order in the hunting grounds of the palefaces. 2d. The
date of the Institution of the Great Council of the United States.
3d. Such other statistics of the Order as the committee may
deem pertinent.

In this same connection, later in the council, the Special
Committee was authorized to purchase the " Muster Roll," con-
taining the names of the founders of the Order of Red Men at
Fort Mifflin ; and such other documents relative to the origin
and history thereof as they may deem worthy of preservation,
to be placed in the archives of the Great Council of the United
States.

The chiefs elected and appointed and raised up for the ensu-
ing grand sun were as follows : —

W. G. Incohonee, ANDREW J. BAKER, P. G. S., Pennsylvania.

W. G. Senior Sagamore, JAMES N. TYRACK, Kentucky.

W. G. Junior Sagamore, E. L. LUNSFORD, P. G. S., Virginia.

W. G. Prophet, JOHN M. REUTER, Missouri.

W. G. Chief of Records, JOHN L. BOOKER, P. G. S., Maryland.

W. G. Keeper of Wampum, WM. G. GORSUCH, P. G. I., Maryland.

W. G. Tocakon, W. F. WEHL, Delaware.

W. G. Minewa, WILLIAM KINER, New Jersey.

The Special Committee on Ceremonial reported in favor of a
ritual which had been presented by Brother John Esten Cook,
of Richmond, Va.

The report was adopted, and it was ordered that the new
ritual go into operation on the ist sun of Cold moon, G. S.
5620 (January i, 1860). Arrangements were made for printing
and distributing the new ritual.

From the statistical reports from State Great Councils and
Tribes to the G. C. U. S., we obtain the following information :
Number of Tribes, 115; initiations, 1822; rejections, 124;
suspensions, 831 ; reinstated, 55 ; admitted by card, no; with-
drawn by card, 78; expulsions, 381 ; died, 71 ; number of mem-

314 IMPROVED ORDER OF RED MEN.

bers, 9266 ; Tribes instituted, 7 ; Tribes defunct, 6 ; amount
expended for relief of brothers, 13,311 fathoms; expended for
widows and orphans, 3373 fathoms 25 inches ; expended for
education, 419 fathoms 5 feet.

1860.

The council fire of the G. C. U. S. was kindled at Red Men's
Hall, Baltimore, Md., at the gth run of the I ith sun, Corn moon,
G. S. 5620, W. G. Incohonee Andrew J. Baker presiding.

The Committee on Credentials reported Representatives
present from Maryland, Pennsylvania, Virginia, Ohio, New
Jersey, Missouri, Kentucky, Delaware, and the District of
Columbia.

The longtalk submitted by the W. G. Incohonee was a much
more comprehensive document than had hitherto been given by
the presiding chief of the Great Council. It gave a complete
and detailed account of his efforts to bring the work and litera-
ture of the Order into harmonious symmetry, and the results
secured. Among the matters touched upon may be mentioned
the following : —

He reported a preliminary organization for a Great Council
in Louisiana on the 5th sun of Snow moon, G. S. 5620 (Febru-
ary 5, 1860).

Arrangements had been made for collecting the charters and
private work of the Tribes in North Carolina, which had ceased
to work. Illinois had been brought into line once more by the
organization of a Tribe at Nashville, Washington County. He
detailed several visitations made by him in the reservations of
Ohio, Kentucky, Virginia, Maryland, and Delaware. He re-
ported that the new ritual had not met with the general appro-
bation hoped for, but still by a large majority of the members
was preferred to the old one. He recommended the appoint-
ment of a competent committee to revise the whole ritual of
the Order.

The Great Chief of Records submitted a written report de-
tailing the routine of work of his chieftaincy during the grand
sun. Accompanying this was the statistical report of State
Great Councils and Tribes, the reports of three Tribes being
missing. From these reports, we glean the following : Num-

ANDREW J. BAKER.

JOSEPH PYLE.

ADAM SMITH.

GEORGE W. LINDSAY.

PAST -GREAT INCOHONEES.

GREAT COUNCIL OF UNITED STATES.

315

her of Tribes, 94; initiations, 1559; suspensions, 683; expul-
sions, 82 ; rejections, 72 ; admitted by card, 123 ; withdrawn by
card, 120; died, 57; number of members, 9096; expended for
relief of brothers, 1 5,065 fathoms ; expended for relief of widows,
7890 fathoms ; expended for education, 440 fathoms.

An invitation was accepted to attend a celebration given
under the auspices of the Great Council of Pennsylvania at
Philadelphia on the 23d sun of Flower moon, G. S. 5621 (May
23, 1861).

The chiefs elected and appointed and raised up for the
ensuing great sun were as follows : —

RICHARD MARLEY, P. G. S., Maryland.

R. M. HAYES, Ohio.

JOSHUA MARTS, Delaware.

ABRAM F. HAAS, Pennsylvania.

JOHN L. BOOKER, P. G. S., Maryland.

WM. G. GORSUCH, P. G. I., Maryland.

JOHN D. MOORE, New Jersey.

S. RIANHARD, Delaware.

W. G. Incohonee,

W. G. Senior Sagamore,

W. G. Junior Sagamore,

W. G. Prophet,

W. G. Chief of Records,

W. G. Keeper of Wampum,

W. G. Tocakon,

W. G. Minewa,

It was voted that a committee of five be appointed to procure
an act of incorporation from the State of Maryland for the
G. C. U. S.

A form for kindling and quenching the council fire of State
Great Councils was adopted.

The committee appointed to make inquiry into the date of
the introduction of the Order, etc., not being prepared to report,
it was voted that the committee be continued until the next
Corn moon council.

A special committee of three was ordered, as advised by
W. G. Incohonee Baker in his longtalk, to revise the entire ritual
of the Order and report at the next council of the G. C. U. S.

The Great Chief of Records was authorized to procure photo-
graphs of all P. G. Incohonees, and to have them suitably
framed and placed in the office of the Great Chief of Records.

A duplicate charter for the Great Council of Ohio was granted
to replace the original, which had been lost.

1861.

The council fire of the G. C. U. S. was kindled at Red Men's
Hall, Baltimore, Md., at the gt\i run of the loth sun, Corn

316 IMPROVED ORDER OF RED MEN.

moon, G. S. 5621, W. G. Incohonee Richard Marley pre-
siding.

Among the Representatives admitted for the first time at this
council were Angus Cameron and William B. Eckert of Penn-
sylvania, each of whom afterwards became Great Incohonee of
the G. C. U. S. Representatives were admitted from the Great
Councils of Maryland, Pennsylvania, Ohio, New Jersey, Mis-
souri, Kentucky, and Delaware.

The longtalk submitted by the W. G. Incohonee referred to
the disturbed political condition of the country at this time,
but in a tone which proved that the spirit of fraternity rose
above sectional strife, and that, though divided politically by
the events of that unfortunate period in the history of our
country, the hearts of all true Red Men were united without
regard to locality.

The longtalk of the W. G. Incohonee gave a report of his
acts in establishing the Order at Richmond, Ind., and the
gathering in of the books and other property of Tribes that
had become extinct in various reservations. It also gave the
decisions rendered. He complained of the meagre returns re-
ceived from the V. G. Incohonees owing to the troubled condi-
tion of the country. Concerning the only Tribe in New
England, he said that understanding that the Great Chief of
Records was to visit one of the Eastern States, he requested
him to extend his journey to Hartford, Conn., for the purpose
of obtaining the Work, etc., of Narragansett Tribe, No. i. He
succeeded in obtaining the Work of the Order, but in con-
sequence of the late Chief of Records of the Tribe removing
to Massachusetts he could not obtain the Ledger and Journal
of the Tribe.

The Great Chief of Records gave an account of his steward-
ship during the grand sun, and of his compliance as far as
possible with the instructions given him at the last council.
Among other things he had procured the photographs of P. G.
Incohonees Hugh Latham, of Virginia ; George A. Peter, of
Ohio ; William P. Burns, of New Jersey ; George W. Ford, of
Kentucky ; Paxon Coats, of Ohio ; Louis Bonsai, of Maryland,
and Andrew J. Baker, of Pennsylvania. "The remainder would
have been procured had it not been that through political dif-

GREAT COUNCIL OF UNITED STATES. 317

faculties, the artist thought it prudent to remove from the
State."

The Great Chief of Records further said, that owing to the
unsettled condition of affairs, the usual statistical reports from
the Great Councils had not been prepared and therefore could
not be submitted.

For several great suns under the Constitution it had been
necessary that the council fire of the G. C. U. S. should be
kindled at Baltimore, Md. At this council an amendment was
adopted permitting the kindling at such place as may be fixed
by the Great Council.

The chiefs elected and appointed and raised up for the
ensuing grand sun were as follows : —

W. G. Incohonee, JOSEPH PYLE, P. G. S., Delaware.

W. G. Senior Sagamore, L. SCHLOSS, Ohio.

W. G. Junior Sagamore, LEWIS C. PIERCE, P. G. S., Pennsylvania.

W. G. Prophet, MORRIS H. GORHAM, P. G. S., Pennsylvania.

W. G. Chief of Records, JOHN L. BOOKER, P. G. S., Maryland.

W. G. Keeper of Wampum, WM. G. GORSUCH, P. G. I., Maryland.

W. G. Tocakon, CHAS. F. WILLITS, New Jersey.

W. G. Minewa, EDWARD R. McCAiN, Maryland.

The Special Committee on Ritual reported progress.

The special committee appointed at the previous council to
procure an act of incorporation for the G. C. U. S. was con-
tinued with the addition of two members.

A form was adopted for kindling and quenching the council
fire of a Beneficial Degree Council.

A report having been called for from the Committee on the
Origin of the Order, etc., Representative Gorham of Pennsyl-
vania, of the Committee, stated cause for delay in making the
report, and it was voted that the Committee be continued one
grand sun, and that Representative Gorham be substituted as
Chairman of the Committee.

1862.

No council of the G. C. U. S. was held in G. S. 5622 (1862).
The war between the North and the South was occupying the
minds of all the people of the country. The disturbed condi-
tion of affairs in the city of Baltimore made it imprudent to

318 IMPROVED ORDER OF RED MEN.

kindle the council fire in that city, and no other place having
been fixed upon at the preceding council, under the Constitu-
tion it could be kindled only at Baltimore. It was therefore
deemed best to omit the council for this grand sun.

1863.

The council fire of the G. C. U. S. was kindled at Red Men's
Hall, Baltimore, Md., at the Qth run of the 8th sun, Corn moon,
G. S. 5623, Great Incohonee Joseph Pyle presiding.

The Committee on Credentials reported Representatives pres-
ent from the Great Councils of Pennsylvania, Maryland, New
Jersey, Ohio, Kentucky, and Delaware, and the District of
Columbia.

The Great Incohonee submitted his longtalk, covering the
administration of his chieftaincy during the last two grand suns.
He congratulated the Order that, notwithstanding the disturbed
condition of affairs in the country at large, the Order had not
lost ground, but was steadily and surely advancing. He viewed
in detail the various matters which had engaged his attention,
and the efforts made by him to gather in the work from defunct
Tribes, to establish new Tribes, and to encourage those that
seemed to be faltering in the good work, and explained the
cause for not kindling the preceding grand sun council fire.

The western part of Virginia having been set off as a sepa-
rate State, known as West Virginia, he had placed Logan Tribe,
No. 21, of Wheeling, under the immediate jurisdiction of G. C.
U. S., for the reason that no Great Council could legally exer-
cise jurisdiction in two States.

The Committee on the New Ritual made a report and pre-
sented a thorough revision.

The report of the committee was accepted and considered in
Committee of the Whole and finally adopted, thus giving to
the Order a complete, symmetrical, and attractive ceremonial
which stood the test of experience for a number of great suns.

The chiefs elected and appointed and raised up for the en-
suing grand sun were as follows : —

W. G. Incohonee, A. J. FRANCIS, P. G. S., Kentucky.

W. G. Senior Sagamore, CHRIS. WEISTEXBERG, P. G. S., Pennsylvania.

GREAT COUNCIL OF UNITED STATES. 319

W. G. Junior Sagamore, W. LIMEBURNER, New Jersey.

W. G. Prophet, JOSHUA MARIS, P. G. S., Delaware.

W. G. Chief of Records, JOHN L. BOOKER, P. G. S., Maryland.

W. G. Keeper of Wampum, WM. G. GORSUCH, P. G. I., Maryland.

W. G. Tocakon, WM. CHIDSEY, Ohio.

W. G. Minewa, JAMES A. COOPER, District of Columbia.

A report having been called for from the Committee on the
Origin of the Order, the Chairman of that committee stated
that it was not prepared to report at this council, and it was
voted that the committee be continued for one grand sun.

The balance of the council was consumed in the ordinary
routine work, action on the reports of committees, and in per-
fecting the unwritten work necessary to accompany the revised
ritual.

From the statistical report presented by the Great Chief of
Records, we find that the number of Tribes was 81 ; initiated,
763; rejected, 52; suspended, 1060; expelled, 283; reinstated,
9; admitted by card, 42; withdrawn by card, 58; died, 146;
number of members, 6156. There seems to have been no
returns of the amount expended for the relief of brothers and
widows and orphans and for education.

A resolution was adopted providing for holding the next
grand sun council in the hunting grounds of Philadelphia, Pa.

1864.

The council fire of the G. C. U. S. was kindled at Pocahontas
wigwam, Philadelphia, Pa., in Corn moon, G. S. 5624, W. G.
Incohonee A. J. Francis presiding.

The Committee on Credentials reported Representatives pres-
ent from Maryland, Ohio, New Jersey, Delaware, Kentucky,
West Virginia, Missouri, and the District of Columbia.

The Great Incohonee submitted his longtalk, and gave in
detail the matters which had engaged his attention during the
preceding grand sun. Among these1 was the institution of Cali-
fornia Tribe, No. i, at San Francisco.

The Great Chief of Records submitted a report of his actions
during the grand sun and the measures taken by him for print-
ing and distributing the new ritual adopted, and other supplies
furnished through his office. He also referred to a Degree Work

320 IMPROVED ORDER OF RED MEN.

received from P. G. I. George A. Peter, of Cincinnati, Ohio,
entitled "Degree of the Daughters of Powhatan," with a re-
quest that same be printed and laid before the G. C. U. S. at
this council. He had not complied with the request because he
had no power so to do.

The following preamble and resolutions were presented by
Representative Morris H. Gorham, and are here given as mark-
ing the initiative of a movement of historical interest in the
Order.

" Whereas, The Improved Order of Red Men is purely American in its
origin, ritual, and traditions, being based upon the customs and antiquities of
the Aborigines of this continent ; and, whereas, the discovery of America
forms an epoch alike grand in the history of the Paleface and the Red Man,
it therefore suggests itself as the appropriate period from which to compute
dates in this Order ; therefore,

" Resolved, That the computation of time now in use be, and is hereby abol-
ished in this Order.

" Resolved, That all documents of this Order be dated from the year of the
discovery of America by Columbus, the style to be G. S. D. (or Grand Sun
of the Discovery) .

"Resolved, That the Grand Sun shall commence on the first sun of the Corn
moon."

The resolutions were referred to the Committee on the State
of the Order, which afterwards reported recommending that
they be laid over until the next grand sun council, which recom-
mendation was adopted.

The chiefs elected and appointed and raised up for the ensu-
ing grand sun were as follows : —

W. G. Incohonee, ANGUS CAMERON, P. G. S., Pennsylvania.

W. G. Senior Sagamore, MOSES L. MERRILL, G. S.. District of Columbia.

W. G. Junior Sagamore, AUGUST ROETTGER, West Virginia.

W. G. Prophet, A. C. DIBOLL, Ohio.

W. G. Chief of Records, JOHN L. BOOKER, P. G. S., Maryland.

W. G. Keeper of Wampum, WM. G. GORSUCH, P.G.I., Maryland.

W. G. Tocakon, CHAS. HEBEL, Kentucky.

W. G. Minewa, JAMES G. KING, P. G. S., New Jersey.

Past Great Incohonee Andrew J. Baker, Past Great Sachem,
afterwards Past Great Incohonee, Morris H. Gorham, and Past
Sachem A. F. Haas, the committee under whose direction the
new ritual had been prepared, were appointed a special com-

GREAT COUNCIL OF UNITED STATES. 321

inittee to prepare a Sachem's and a Prophet's degree, and report
them to the next Great Council.

At this council further action was taken towards procuring
from the .proper authority an act of incorporation for the G. C.
U. S.

No statistical summary was published with the proceedings
for this grand sun.

1865.

The council fire of the G. C. U. S. was kindled at Red Men's
Hall, Baltimore, Md., at the Qth run of the I2th sun, Corn
moon, G. S. 5625, Great Incohonee Angus Cameron presiding.

The Committee on Credentials reported Representatives
present from Maryland, Pennsylvania, Delaware, New Jersey,
Ohio, Kentucky, West Virginia, Louisiana, and the District of
Columbia.

Among those present at this council for the first time was
Past Sachem James A. Parsons of New Jersey, who afterwards
became Great Incohonee.

The committee referred to the fact that Past Great Incohonee
Hugh Latham and two other Representatives appeared accredited
to the G. C. U. S. from the Great Council of Virginia, their cre-
dentials being without the seal of said Great Council, said seal
having been destroyed by fire, and the Representatives were
admitted by a vote of the Great Council.

Thus after the four years of weary waiting, of hardship and
struggle, of civil war and fraternal strife, the country at large
was once more united and all sections of the country in which
the Order existed were again represented around the council
fire of the G. C. U. S.

The Great Incohonee submitted his longtalk, reporting in
detail his acts during the grand sun, among which may be men-
tioned a new Tribe, Cornstalk, No. 2, at Wheeling, W. Va. ;
the reorganization of a new Tribe, Tecumseh, No. 4, of Baton
Rouge, La. ; the issuing of charters for the Great Council
of the District of Columbia, and several Tribes voted at the
preceding council, and the reorganization of the Great Council
of Virginia on the I5th of Sturgeon moon, G. S. 5625 (August
15, 1865).

322 IMPROVED ORDER OF RED MEN.

The inclination to adopt a degree for female relatives of mem-
bers of the Order again made its appearance by the submission
of resolutions therefor from the District of Columbia, upon
which it was decided to be inexpedient to legislate.

The chiefs elected and appointed and raised up for the ensu-
ing grand sun were as follows : —

W. G. Incohonee, THOS. A. BOSLEY, P. G. S., Ohio.

W. G. Senior Sagamore, ALFRED SHAW, Louisiana.

W. G. Junior Sagamore, JOHN D. MOORE, New Jersey.

W. G. Prophet, WILLIAM R. MCFARLANE, Delaware.

W. G. Chief of Records, JOHN L. BOOKER, P. G. S., Maryland.

W. G. Keeper of Wampum, WM. G. GORSUCH, P. G. I., Maryland.

W. G. Tocakon, R. C. McCRACKEN, Kentucky.

W. G. Minewa, JOHN B. SHANER, Virginia.

The Special Committee on Ritual submitted a report of prog-
ress, which was adopted, the committee continued and the
vacancy caused by the withdrawal from the Order of Brother
A. F. Haas, filled by the appointment of Past Great Sachem
E. F. Stewart of Pennsylvania.

The same committee was ordered to prepare a new form for
raising up chiefs of the G. C. U. S.

The revised Constitution was considered in Committee of the
Whole and adopted.

The resolutions submitted at the last council in relation to
changing from the Jewish calculation of time were taken up
and amended by adding after the word " discovery," the words
"the year 1492 be considered the year I, and the year 1865 as
the year 374, so that the year may be always ascertained by
subtracting 1491. Also the word 'Corn' erased and 'Cold'
inserted."

The legislation of the Great Council seems to have provided
for a Committee on Returns and Reports, and this committee
submitted a summary of the reports presented by State Great
Councils and Tribes under the immediate jurisdiction of the
G. C. U. S., from which we gather the following information :
Number of Tribes, 85 ; initiations, 1246; suspensions, 330; ex-
pulsions, 21 ; admitted by card, 49; withdrawn by card, 36;
died, 91 ; number of members, 7835 ; amount expended for
relief of brothers, 12,811 fathoms 97 inches; expended for re-

GREAT COUNCIL OF UNITED STATES.

323

lief of widows, 4740 fathoms 40 inches ; expended for educa-
tion, 486 fathoms 75 inches.

By the legislation adopted at this council the term of the
chiefs of the G. C. U. S. was extended from one grand sun to
two grand suns, but it was voted that this change should affect
the chiefs elected at the succeeding council.

The subject of incorporation of the G. C. U. S. again engaged
attention, and a committee was instructed to procure an incor-
poration of this Great Council by the State of Pennsylvania.

The Great Council seems to have had some difficulty in
gathering wampum sufficient to meet the necessary expenses,
and to relieve itself from similar embarrassment in the future
a resolution was adopted to the effect " that this Great Council
will not pay any mileage until relieved from debt, and that the
several States and Tribes in this jurisdiction be requested to
pay the mileage of their own Representatives for future ses-
sions."

1866.

The council fire of the G. C. U. S. was kindled at Red
Men's Hall, Baltimore, Md., at the Qth run of the I ith sun, Corn
moon, G. S. D. 375, M. W. Incohonee Thomas A. Bosley pre-
siding. For the first time the new style of dating was used,
the G. S. D. 375 being equivalent to A.D. 1866.

The Committee on Credentials reported Representatives pres-
ent from Delaware, Virginia, West Virginia, Kentucky, New
Jersey, Ohio, Missouri, Pennsylvania, and the District of Colum-
bia. Among the Representatives admitted for the first time at
this council was Past Sachem Thomas K. Donnalley, the pres-
ent (1892) Great Incohonee, and Thomas J. Francis, of New
Jersey, the present Great Prophet of the United States.

The Committee appointed to procure an Act of Incorporation
for the G. C. U. S. reported that the charter had been secured
as directed by the Great Council.

By a vote of the Great Council, the report and the Act of
Incorporation were accepted.

The M. W. Great Incohonee presented his longtalk, which
among other things mentioned the following : Dispensations
had been granted for the organization of Ontario Tribe, No. 6,

324 IMPROVED ORDER OF RED MEN.

at St. Louis, Mo. ; Leni Lenape Tribe, No. 2, at Camden, New
Jersey; Swamp Eagle Tribe, No. I, Marshall, Texas; Manhat-
tan Tribe, No. 2, San Francisco, Cal. ; Tippecanoe Tribe, No.
8, Patriot, Ind.

The Great Council of Missouri had been reorganized on the
24th sleep of Snow moon, G. S. D. 375 (February 24, 1866).

The Great Chief of Records submitted a report of the routine
work of his chieftaincy, together with a tabulated statement of
membership and receipts.

Great Chief of Records John L. Booker, who had served the
Great Council from its organization down to the present time,
withdrew his name as a candidate for re-election. Morris H.
Gorham, of Pennsylvania, the brother who was elected to suc-
ceed him, afterwards became Great Incohonee, and the imprint
of his zeal and love for the Order has been left in indelible
marks upon its ritual and laws.

Charters were granted to the Great Council of Missouri, and
to the various Tribes enumerated in the longtalk of the Great
Incohonee.

A resolution was adopted to the effect "that there being prop-
erty belonging to this Great Council, and the Great Council of
Maryland, held jointly, and now in the possession of P. M. W.
Great Chief of Records Jno. L. Booker, a committee be appointed
to examine, and divide the same."

This action has a significance from the fact that many impor-
tant documents that would have shed light upon the origin and
early history of the Order were in possession of the retiring
Great Chief of Records, Brother Booker. These documents dis-
appeared and have never been found. Their loss is irreparable.

The Committee on Revision of Ritual submitted a report
which was a revision of the work, and promised at next council
to present the Sachem's and Prophet's degrees, with a new
funeral ceremony.

The ceremonial presented by the committee was considered
in Committee of the Whole and unanimously adopted.

It was voted that the next council of the G. C. U. S. be held
at Philadelphia, Pa.

Great Chief of Records Gorham, from the Committee on date
of the Institution of the Order in the Hunting Grounds of the

GREAT COUNCIL OF UNITED STATES. 325

Palefaces, stated that he had prepared a report, but was unable
to get the names of the other members of the committee affixed
to it ; whereupon Representative Cameron moved that four
additional members be added to the committee, in order to
obtain a majority report, which was agreed to. The M. W.
Great Incohonee appointed on the committee, Representatives
Cameron, of Pennsylvania ; Ford, of Maryland ; Ditman, of Vir-
ginia ; and McFarlane, of Delaware. The report was then read,
unanimously adopted, and the M. W. Great Chief of Records
instructed to have the same printed with the forthcoming pro-
ceedings of the G. C. U. S.

The report above referred to is the first attempt to give to the
world a history of the origin of the Improved Order of Red Men.

After detailing the legislation preceding the selection of the
Committee, all of which has been covered by the matter given
in this chapter, the report proceeds as follows : —

We shall consider the first inquiry, under what we shall term THE TRADI-
TIONAL OR UNCERTAIN PERIOD of the history of our affiliation ; and waving
for the time the generic term Order, will, for the sake of greater accuracy,
use the term Society, as applied to it in the earlier documents now extant.

Passing to the consideration of the first inquiry propounded in the resolu-
tions, we have to deplore the loss of the original record of their transactions
and other early papers, which would have settled beyond dispute the date of
the institution of the Society in the hunting grounds of the palefaces.

As early as 1821, we find the loss of these documents regretted and com-
plained of. In November of that year a Committee was appointed to "in-
quire into whose possession the papers appertaining to the Red Men " had
fallen. The said committee reported on the Qth of August, 1822, that "by a
train of unfortunate events, following each other in rapid succession, the
papers belonging fo the Red Men had come in possession of white men."
They " were not disposed to dwell upon the cause " leading thereto, '• the
individual l most implicated having passed the dark river, which lies at the
foot of the hill of life." "A Red Man" had "with trouble and expense
recovered a portion of them," and it was impossible to tell in what direction
the winds of misfortune had wafted the remainder.

There exists in the recollection of some of the older members of the
present day an early tradition — once popular — which points to Fort Mifflin,
on the Delaware River, as the birthplace of the Society, and that sometime
during the period intervening between the years 1812 and 1814 was the time
of the kindling of its first Council fire.2

1 Francis Shallus, first Generalissimo.

2 The Preamble to the Constitution and By-Laws names the year 1813.

->26 IMPROVED ORDER OF RED MEN.

The circumstance which this tradition assigns as the stimulating cause of
its first organization, grew out of the bitter animosity which has been engen-
dered between the war and anti-war parties during those eventful years in
American history.

The spirit of hatred, strife and distrust which embittered the feeling of the
conflicting factions, was not long confined to the civil community outside,
but passing as it were unseen by the sentinels, it made its appearance and
disseminated its demoralizing influence among the soldiers of the garrison.
Some of the more influential and patriotic of the volunteers l within the Fort,
viewing with apprehension and fear the threatening consequence of the
powers at work among them to their country and its free institutions, and
rising above the machinations of party to the true level of patriotism, pro-
posed and effected among the soldiers the organization of a Secret Society,
fortified by signs, grips and passwords, the object of which was to dispel
discord and disseminate friendship. Their efforts, as we are told, were
attended with the happiest results ; for in a very short time after their
organization was completed a marked change was visible in the tone and
temper of the garrison. Where before had been distrust, hatred and the
manifestations of angry passion, was now kindness, good fellowship, and
brotherly regard — amity of sentiment and unity of purpose prevailing in
every heart, as the soldiers of Fort Mifflin emerged from the council of Red
Men, where they had pledged themselves to patriotism and fraternity.

At the close of the war their Council fire was necessarily quenched, the
garrison disbanded, and the volunteers returned to their homes. But recol-
lections of the past, the charms of an association so patriotic in its origin and
purpose, and which had been productive of so much good in the past, when
the dark mantle of adversity hung like a pall upon the country, with the
natural desire to perpetuate and extend it, were the incentives to revive the
Society.2 Accordingly, a call was inserted in one or more of the newspapers
of Philadelphia for a council of the Red Men, which resulted in the organiza-
tion of what was subsequently known as the " Tribe of Columbia of the
Society of Red Men of Pennsylvania." 3

Such, in brief, is substantially the traditional history of the origin of our
affiliation, as preserved (among others) in the recollection of our venerable
brother and colleague, P. G. I. Marley. Brother Richard Marley was ad-
mitted and adopted by the Society on the evening of the Qth of September,
1824, and received the name Moose Deer's Brother, and therefore was
acquainted with many of the principal members, and familiar with the
origin and history they would ascribe to it. Besides, there is internal
evidence found in the military character of the organization, as will appear

1 Captain James N. Barker, and Lieut. Williams. The former was Commandant
of the Fort, and subsequently (in the year 1819) was Mayor of the city of
Philadelphia. The latter, having attained the rank of Captain, was slain in the
defence of Fort Erie August 14, 1814. — (Preamble to Constitution and By-Laws.)

2 Preamble to Constitution and By- Laws.

3 Manuscript Record.

GREAT COUNCIL OF UNITED STATES. 327

in another part of this report, which proves it to have been the work of
military men.1

But whilst the Society is fortunate in the possession of the tradition, pre-
served in part at least by brother Marley, and verified to some extent by
authentic documentary evidence, your Committee are not prepared to limit
its origin to as late a date as the war of 1812-15. Indeed, there is in the rec-
ords of the Society presumptive as well as contemporaneous external evidence
that it originated at a much earlier day ; and it is as probable that it took its
rise during the Revolutionary War as during that of 1812-15, and the origin
attributed to the Society at Fort Mifflin may have been but the reorganization
of pre-existing fraternal elements by the volunteers for kindred purposes.

DRAKE, in his "History and Biography of the North American Indians,"
speaking of Tammany, says : " The fame of this great man extended even
among the whites, who fabricated numerous legends concerning him. . . .
In the Revolutionary War his enthusiastic admirers dubbed him a Saint, and
he was established under the name of Saint Tammany, the patron Saint of
America. His name was inserted in some of the calendars, and his festival
celebrated on the first day of May in every year. On that day a numerous
Society of his votaries walked together in procession through the streets of
Philadelphia, their hats decorated with buck-tails, and proceeded to a hand-
some rural place out of town, which they called the Wigwam, where, after a
longtalk or Indian speech had been delivered, and the calumet of peace and
friendship had been duly smoked, they spent the day in festivity and mirth.
After dinner, Indian dances were performed on the green in front of the Wig-
wam, the calumet was again smoked, and the company separated."

There were two days in the calendar of our early Red Men which were
held sacred — the 22d of February and the 12th day of May. Of the first it
is unnecessary, for the purpose of this report, to say anything further. Of the
latter, we may remark that it was invariably observed as a feast. [It is
worthy of note in this place that the By-Laws of 1817 fixes the birthday of
Captain Williams, who fell in defence of Fort Erie on the I4th of August,
1814, as the day for holding the "anniversary meetings of the Society.'1]
The particular day, however, is left blank in those laws, and subsequent
documentary evidence shows their feasts to have been observed on the \-zth
day of May, Saint Tammany's day. On the morning of the I2th of May,
the Red Men's Society assembled at a designated place, — usually at the
house of a member, — and, decorated with the badges and insignia of their
rank, with banners flying, and to the sound of stirring music took up their
line of march through the streets of the city, and proceeded to some previous
secured rural spot, within convenient distance, where the day was spent in
the manner described in the quotation just cited. The fact of their having
invariably celebrated the feast of Saint Tammany in the ostentatious and
public manner just described, will easily account for their having been known

1 Since writing the Report, the Chairman of the Committee has come in possession
of a copy of the Preamble, and some of the old Laws, which verify the truth of the
tradition referred to.

328 IMPROVED ORDER OF RED MEN.

to the community outside as the SAINT TAMMANY SOCIETY. Public notice
of their assembling on that occasion was given in the newspapers of the day,
and by quaint Red Handbills, worded in the peculiar phraseology of the
Society, which were posted on the street corners, in public houses, and other
public places. The quotation we have made, from Drake's " History and
Biography," fixes upon the first of May as the feast of Saint Tammany; but
the original documents in the possession of the Chairman of your Committee,
and which will be considered more at length in their proper place in this
report, incontestably prove the day observed to have been the 12th of May.

The Wigwam, which our author refers to as the place of holding the feast,
was located on Bush Hill, then out of the city, and was kept by a gentleman
of the name of Clements,1 who was known also among the members of the
Society as brother Pine Grove. The house was known to the community at
large as Harmony Hall, which name was given to it by the proprietor in honor
of the Bush Hill Band of Musicians, of which he was the leader. Subse-
quently it was called the " Wigwam," from the fact that the Red Men had
secured a large room in the old Stone Building, which they made their perma-
nent place of meeting, having fitted it up beautifully with appropriate scenic
decorations and effects necessary for the celebration of their quaint and
romantic rites.2 Prior to their occupation of this Wigwam, they had no
permanent place of assembling, but kindled their council fires — as the old
manuscript records show — first at the house of one brother, and then at that
of another. Nor was it their uniform practice to celebrate the feast of their
tutelar Saint at the Wigwam, as intimated by our author, but wherever con-
venient or fancy might dictate. Long before the Wigwam became their
abode, they celebrated the natal day of their Aboriginal Saint in the groves
of New Jersey, or other rustic localities on the Pennsylvania side of the Dela-
ware River.

From these considerations, your Committee cannot resist the conclusion
that the " Saint Tammany Society," referred to in the quotations we have made
from Drake's " History and Biography of the North American Indians,'1 were
identical with the Red Men, — one and the same Society — and this conclu-
sion is strengthened by still another fact. There is associated with the name
of the Saint Tammany Society a political characteristic, which is also attached
to the recollection of the early Red Men. It is true, indeed, that there is
still preserved a sentiment which was enjoined on the candidate at his ad-
mission— that "Red Men administered no oaths, binding ... to any
political or religious creed : they bind neither your hands nor your feet ; as
you enter their Wigwam, so you depart — a free man."

But in understanding and construing this preliminary injunction, we must
bear in mind that the Society rested upon a national basis ; that whether we
adopt the theory that it originated among the volunteers of Fort Mifflin in
1812-15, or regard it as the successor of a still earlier Society existing among
the Soldiers of the Revolution, national politics formed a conspicuous feature

1 Familiarly known as Father Clements.

2 The Tribe at this time was largely composed of musicians, literati, and actors.

GREAT COUNCIL OF UNITED STATES. 329

of the organization. Down as late as 1817, and even in 1827, this feature is
clearly visible in it. An old report of a Committee, appointed to inquire into
the character and principles of an applicant for membership, settles this ques-
tion in the following emphatic words: "That he is a citizen; of good moral
character, and of uniform and correct political principles, and is well entitled
to a seat in the Wigwam."

In the manuscript records of the 6th of July, 1822, we find a motion
adopted, "That a Standing Committee of twelve be appointed as an advance
post, to superintend the election of brother flinty Warrior? and to report if
anything unfavorable should be circulated against him."

On page 94, manuscript records, 1823, we find it resolved, That the names
of the Committee of Vigilance be not published until after their next meeting.
On page 95, same date, we find that houses had been secured for the distribu-
tion of tickets by the Red Men on the day of election. Again, on page 96, we
find that the Committee appointed to procure suitable houses for the issuing
of tickets in support of our brother Flinty Warrior, be indefinitely postponed.2

In an old copy of By-Laws,3 preserved in the archives of the Great Council
of the United States, the complexion of the political bias — indicated thus
early in the Order — is clearly shown by a provision disqualifying persons
who were not citizens, or who either owned or held slaves, from becoming
members.

Thus far the Society was no doubt political — taking its rise among military
men, who were thoroughly imbued with American sentiments ; and prior to the
development of the intensely bitter animosity and local prejudices, which at
a latter day grew out of the agitation of the slavery question, it was considered
national without being political in any partisan sense : and hence the injunc-
tion already quoted from the early Ritual.

We have thus presented all the positive and presumptive evidence in our
possession, or accessible to us at this time, which can shed any light upon the
inquiry as to the date of the institution of the Society into the hunting
grounds of the palefaces ; and as the second and third inquiries of the first
resolution will be answered incidentally in this report, we deem it unneces-
sary to give them special consideration, and proceed to examine the propo-
sition contained in the second resolution, namely: "The purchase of the
' Muster Roll,' and such other documents as may be deemed worthy of preser-
vation."

There appears to have existed among some of the older members of the
Society, from an early day, a tradition that an original instrument, called the
"Muster Roll," containing the names of the founders of the Society at Fort
Mir'rlin, or a copy of the same, was in existence in the city of Baltimore, and

1 John Douglass, magistrate.

2 The Generalissimo, Black Wampum, had delivered a longtalk against using
the name of the Red Men's Society to further the election of young and inexperienced
brothers.

3 Article II. None but citizens of the United States can become members. Art.
III. No person owning or holding slaves can become members. — (Old Laws.)

330 IMPROVED ORDER OF RED MEN.

was in possession of the late Logan Tribe, No. i . Shortly after the appoint-
ment of your Committee, the present Chairman, in company with G. C. of R.
Booker, visited Fell's Point, for the purpose of making inquiry concerning it,
and if possible to purchase it. Their visit, however, was fruitless ; and from
new light which they have since received, they cannot believe any such
document ever existed in Baltimore. The Committee have shown that the
origin of the Society may have been anterior to the war of 1812-15, and they
have also shown, by documentary evidence, that most of the earlier papers,
which would have thrown light upon the history of the Society, were lost as
early as 1821. The oldest manuscript document in existence, so far as we
are aware, is an Account Book, quarto post, containing 96 pages, and the
accounts of seventy-six members, with their Indian or characteristic titles.
Most of these accounts open on the 24th of January, 1817, and continue until
March 3, 1818. The next document we have to notice we shall, for the sake
of convenience, denominate the " Muster Roll." This " Muster Roll " is
composed of a number of pass-books, I2mo, containing a list of the given or
Indian names of the members. It is incomplete, without date, running
perhaps over a series of years, and containing, at a rough estimate, five
thousand names. Many of the names are wholly obliterated, others partly
so, whilst still others can only be deciphered by the aid of a magnifying-
glass.

It was the custom of these early Red Men, when adopting a new member,
after the manner of the Indians, to take away his old name and invest him
with a new one, by which he was ever afterwards known upon the books,
and in all councils, assemblages or gatherings of the fraternity ; and hence it
is difficult at times to identify the individuals who were enrolled as members.
Occasionally, however, the initials, and even the full name of a brother, may
be found entered upon these old and musty pages. Among the few others
we find the name of Richard Marley, with the rank of Third Major General,
and who is our present venerable Past Great Incohonee. This document, or
" Muster Roll," when it came into the hands of our Chairman, was closely
tied between the leather covers of an old I2mo book, bearing an inscription
on the outside, in heavy ink marks, too much obliterated to be deciphered,
excepting the date (1812), which is yet bold and distinct. On the inside is
the name of Matthew Zahm, Lancaster, Pennsylvania.

The next paper claiming our attention is the " General Orders," issued by
the Generalissimo1 from Stratton's Hotel, Philadelphia, and bears date
September 15, 1820. This document promulgates and defines the badges'2
and insignia to be worn by, as well as fully enumerates the several ranking
officers. From it we learn there were twenty grades of ranking officers, com-
mencing with the Lieutenant, and ascending upward to the Generalissimo.
These officers were for the government of the external or general operations
of the Society ; whilst for local and ceremonial purposes they were arranged

1 Francis Shallus.

2 A bright red ribbon, with emblem of rank embroidered in gold, silver, or blue,
according to the rank of wearer.

GREAT COUNCIL OF UNITED STATES. 331

somewhat differently, and of course were not so numerous. Assuming the
council fire to be kindled, and the Tribe in working order, we find the officers
arranged in the following order: the Generalissimo, or, as he is otherwise
termed, Yeoughwannaiuago, and his two Captain-Generals ; the Chief and his
four Tryors ; the Grand Treasurer, Grand Recording Scribe, and the Grand
Doorkeeper.

Next we have manuscript memoranda J of the original ceremony of initia-
tion, which, with the verbal explanations given to the Chairman of your
Committee, places us in full knowledge of, as we now term it, the old
Unwritten Work. The ceremony appears to have been committed to
memory, and was then transmitted traditionally from one to another. It
was only in rare instances, as when organizing Tribes at a distance, that
memoranda in writing were allowed to be made ; and, indeed, the true
and false countersigns were only permitted to be communicated by the
Generalissimo or his Special Deputy.

In a circular, or small poster, bearing date April 14, 1821, we have pre-
served an original impression of the Red Men's Seal. In this document, too,
which contains the names of sixty-five brothers, the evidence of the introduc-
tion into the Society of a corroding element, which finally brought about
the decline not only of the Tribe of Columbia, but also of the branch Societies
generally throughout the several States — we mean their organization for
social purposes.

Passing from the initiatory ceremony, we come to the records of the 7th,
gth, I4th and 2Oth of November, 1821, containing the announcement of the
death of the Generalissimo, Francis Shallus,' and the proceedings had in
relation thereto.

We now proceed to notice the Book of Records of the " Red Men's Soci-
ety." This is a bound volume of 710 pages quarto post, containing 413
written pages of minutes of the Society, commencing on the 25th of June,
1822, and ending on the I5th of May, 1827, and an unfinished alphabetical,
list of the given and proper names of members. In addition to these, we
have the original manuscript minutes, from which those recorded in the book
were copied in a neat and legible hand. We have, also, loose manuscript
records of the I2th of December, and the 24th and 3ist of January, 1831.
These are the latest records of the old organization, so far as your Commit-
tee are aware, that have been preserved ; and the above-mentioned records
comprise all of that kind of documentary evidence of their proceedings now
in existence. There are, however, a few other papers which may be regarded
as supplemental to, or explanatory of them, and which are important as
shedding light upon portions of the early history of the Society. They will
be noticed as we proceed.

Thus far our observations, since the reorganization in 1817, have been
directed to the consideration of the Society and its documentary evidence, as
it existed in Philadelphia. From this locality it radiated and spread into

1 A copy of this memoranda may have led to the misapprehension about the
Muster Roll being in Baltimore.

332 IMPROVED ORDER OF RED MEN.

different sections of the country, North and South. Of the exact time of its
introduction into some localities we are able to speak only with probability,
whilst its existence in other places rests upon positive documentary
evidence.

From a letter written by Ironstone, Fifth Major-General, or Minowakaton,
whose correct name was John M. Burns, we learn that as early as 1818 he
was appointed, by Francis Shallus, General Chief of the Southern Tribes.
And from the fact that Shallus died in 1821, and the further fact that Iron-
stone declares, in the letter referred to, that since the death of that great and
good counsellor he has held no communication with the Northern Tribes, we
conclude that Tribes were established in the South soon after his appoint-
ment, indeed, some of them may have existed prior to it. From the same
letter we learn that a Tribe was established in Charleston, South Carolina,
and continued in existence until 1820, when, owing to some local disease,
which decimated their ranks, they ceased operations.

It is highly probable, from the concurrent evidence we have, that simul-
taneously with the organization of the Tribe in Charleston, it was introduced
into Baltimore, Maryland. In an address delivered by P. G. I. Hugh Latham,
at Lancaster, Pennsylvania, on the 2ist of October, 1857, it is stated, speak-
ing of brother Richard Marley, that, " having removed to Baltimore, he was
appointed Chief of the State of Maryland, with the title of Split Log, and
agreeable to instructions, caused a council fire to be kindled in June, 1820."
Upon these statements your Committee have to remark, first, that by refer-
ence to the " Muster Roll " already referred to, we find the name of Richard
Marley entered as Third Major-General, with the title of Split Log's Brother.
Second, on page 209 of the Red Men's Minute Book, we find this record :
"i 4th of the gth Moon, 1824, the following white men were proposed; and
-alter going through the usual and necessary forms, were received and ini-
tiated : Richard Marley, cordwainer, proposed by Hospitality — name given
Moose Deer's Brother.'1'' Brother Marley must, therefore, have been a mem-
ber some considerable time to have reached the rank of Third Major-General,
and could by no possibility have kindled a council fire in Baltimore in June,
1820, seeing he was not admitted to membership until September 14, 1824.
Your Committee, therefore, from what has already been stated in Ironstone's
letter, — from the fact that the names, titles, and marks of rank of brothers
in Baltimore are of frequent occurrence on the " Muster Roll," and from the
absence of any minutes of the organization of the Society in that place
in the Record Book, between the years 1821 and 1831 — are of the opinion
that the Society was established in that city as early at least as 1818 to
1820.1

On the 24th of August, 1822, Wetehoopeta, or Yellow Cat, was brevetted
from the rank of Brigadier to that of Major-General, and commissioned to
"kindle a council fire in New Orleans, to make Red Men, and give them all
necessary instructions," and he was required to " report from time to time to

1 That Brother Marley did kindle a council fire in Baltimore is not questioned ;
but the Society several times ceased to exist in that city, and was as often revived.

GREAT COUNCIL OF UNITED STATES. 333

the Red Men of Pennsylvania the condition of the nations over which he was
appointed Sachem."

About the year 1820 or 1821, the Society was established in the State of
Delaware, for we find on page 55 of the manuscript record this minute: "The
Chief of the Delaware Tribe reports, that since he had received power to
initiate brethren, that eighty-six persons had been adopted in the Tribe, and
received the appropriate signs." But we cannot find anywhere in the records,
from that date back to the opening of the book on the 25th of June, 1825, any
mention of the commission authorizing its organization ; and hence our con-
clusion, that it must have taken place about the time named, and during that
period of which the records are lost.

From the original manuscript petition of Tall Birch Tree, — Never Fear's
Son — [who was made a Red Man under Split Log^\ for recognition by the
"Mother Tribe" in Philadelphia, and bearing date the I2th Moon, 1825, we
learn that the " Benevolent Tribe of Nassau," in the village of Brooklyn,
Island of Nassau, and State of New York, had been previously organized.
It, however, asked to be recognized, and received a grant of power from the
Tribe of Columbia, at Philadelphia.

For the sake of proper connection in the subject-matter of this portion of
our report, it is necessary we should diverge from regular chronological order,
and refer to the printed Proceedings of the present Great Council of the U. S.
On p. 3, vol. i, session 5609, G. Incohonee Latham, speaking of Tribes in New
York, from which petitions had been received, says : " On my arrival in New
York, I found that some of the petitioners had been associated together under
the name of the ' Order of Red Men,1 without being aware of the existence of
the Improved Order of Red Men, until a short period previous to making
their application to this Great Council for dispensations." From this portion
of the report to the Great Council of the United States, we infer that these
Red Men of New York were regarded as mere waifs upon the tide of Society
— children whose paternity was unknown, either to themselves or others ;
and, indeed, a similar condition of facts will be found to have existed relative
to the origin of the Red Men in Maryland. We trust, however, that this,
report of your committee may be found sufficiently demonstrative of the true
source from which they sprung, and conclusively prove that they have all
flowed from the same original fountain head, viz. : " The Tribe of Columbia,"
at Philadelphia.

We find upon the record of the I3th of June, 1826, page 341, that Briga-
dier-General Northern Warrior was appointed " Chief of the Albany Tribe,
and in due form, in open council, by a warrant handed to him, permitted and
empowered to open a Wigwam in the city of Albany, in the State of New
York, under the title and name of ' The Albany Tribe of Red Men.' "

We are unable to indicate the precise date of the institution of the Society
in New Jersey ; and from the fact that there is no mention of it upon the
record, we infer it to have been prior to the 25th of June, 1822. On the
'• Muster Roll " we find that Strong Water, the Seventh Major-General, was
the Commander in that jurisdiction.

There are numerous strong indications that the Society of Red Men had

334 IMPROVED ORDER OF RED MEN.

been diffused over a much wider extent of country than we have mentioned ;
but as these indications are not in themselves conclusive upon that point, we
forbear presenting them.

Returning to Pennsylvania, where at this day it is remembered traditionally
by the outside community as Saint Tammany's Society, we find it radiating
from Philadelphia to Germantown, Lancaster, and Reading. Indeed, it ex-
isted in the latter place until a comparatively late date. We find on p. 8,
vol. i, session of 5609, printed Proceedings of the Great Council of Pennsyl-
vania, a preamble and sundry resolutions looking to a union with the •• Ancient
Order of Red Men," located in the borough of Reading, Pennsylvania, with
the present Improved Order.

Your Committee have already shown the Society to have been taken to
Baltimore as early, at least, as 1820; but it existed there only with alternating
success, and for a time, when it ceased to exist. Certain it is, that it was not
successfully and permanently established in that city until the year 1834. On
the 1 2th of March of that year William Muirhead, an old and active member
of the Tribe at Philadelphia, acting under the authority of a commission
granted by Black Wampum, or Generalissimo George Knorr, reorganized it
under the name of the Red Men's Tribe of Maryland. From causes which
appear to have been the bane of the Society in all sections where it had been
introduced, but which it is unnecessary for present purposes to enlarge upon,
this Tribe also languished, until at length a determination upon the part of a
few of the members to reform existing abuses was not only developed, but
carried out. Accordingly, a meeting of the Past Chiefs and Representatives,
selected for that purpose, convened at the old Wigwam, on Thames Street,
Fell's Point, Baltimore, on the 2Oth day of May, 1835. The names of the
brethren present at this convention were : William T. Jones, or Seamen's
Friend; Wm. Muirhead, or Hospitality ; Charles Skillman, or Camel" s Hair.
These were Past Chiefs. The Representatives present were : George A.
Peter, or Link of Union, who is still a member of the Order, and resides in
the State of Ohio; Captain Joseph Branson, or Cock of the Walk, who still
resides in Baltimore, and Edward Lucas, or True Verdict.

At the meeting just referred to, the Grand J Council of Maryland and of the
United States, was completely organized, and the hitherto " Society of Red
Men" announced to the world as the IMPROVED ORDER OF RED MEX.-

1 By subsequent legislation the word Grand, wherever it occurs, was abandoned,
and adherence had to the less pretentious but equally significant word Great, as ex-
pressing more correctly the idea intended to be conveyed by the aboriginal Red Men.

2 As another organization claiming to be RED MEN is in existence, it is proper to
note that in Grand Sun 5609 a difficulty occurred between Metamora Tribe, No. 4,
and the Great Council of Maryland, which determinated in the severance of that
Tribe from the Improved Order. The Tribe thereupon assumed the title of
" Independent Order of Red Men." Subsequently, 5612, a similar difficulty occurred
in Pennsylvania, with a like result. These latter connected themselves with the
Independents. These disaffected Tribes — indeed, the entire so-called Independent
Order — are exclusively German.

GREAT COUNCIL OF UNITED STATES. 335

The first chiefs chosen by the Grand Council were : Grand Sachem,
Seamen'' s Friend; Grand Senior Sagamore, Hospitality] Grand Junior
Sagamore, True Verdict; Grand Chief of Records, Link of Union; Grand
Chief of Wampum, True Verdict; Grand Prophet, Cock of the Walk.

It may be noticed here that a material and marked change was effected in
the interior arrangement of the organization. The military succession and
titles were abandoned, and new ones adopted in their stead. The re-
organization and change were effected without regard to, or apparent knowl-
edge of, the existence of the fraternity elsewhere.

We have shown already in this report, by the record of the Great Council
of the United States, that the "Red Men's Society" existed in New York
down to 5609 ; and we have shown by the Proceedings of the Great Council
of Pennsylvania that it continued in that jurisdiction as late as the same date,
so that had there been a disposition so to do, the act of the Tribe in Mary-
land, assuming supreme power and changing the organization, might well
have been questioned. These acts, however, passed unchallenged ; the
Improved Order absorbed the Society in New York, whilst its authority has
been established in Pennsylvania, and the succession cannot now be dis-
puted.

The Order in Maryland and vicinity having increased, it became necessary
to organize a National Body, independent of and superior to local or State
jurisdiction. This was accomplished on the first sleep, third seven suns, —
Moon, 5607.

We have thus endeavored to sketch, as rapidly as the nature of our subject
would allow, a summary of the history of our affiliation from the earliest period
of its existence down to the date of its authentic records, which are open and
accessible to all who may be curious enough to examine them. If we have
exhibited delay and tardiness in making this report, it has been on account
of the almost insurmountable difficulties we had to encounter. When we
entered upon our task, the history of the Order was unknown. Its early
documents were buried in oblivion, and the knowledge of their existence had
passed, as it were, to the tomb with the generation that preceded us. The
best sources of information known to us were but vague, uncertain and con-
tradictory traditions, which had become interpolated and rendered more
uncertain by the lapse of time. These we have had to analyze, weigh and
compare in order to ascertain their exact value. Many of the more important
documents, which were unknown to us, we have exhumed, as it were, from
the grave of the past, where they have been buried for the last thirty-five
years, and they must present the history of our Order in a new and more
important light. Had we presented our report at an earlier session, and
relieved our minds from its consideration, those documents, with the
invaluable historical information they contain, would in all human probability
have remained buried in oblivion.

In view of the importance of these recovered documents, it is but just that
the meed of praise should be awarded to each person who may have con-
tributed towards their recovery.

336 IMPROVED ORDER OF RED MEN.

In the month of April last, Charles Sweed, a member of Chattahoochee
Tribe, No. 17, of Philadelphia, happening to meet a friend who was in con-
versation with an old gentleman sixty-five years of age, the conversation
turned upon Societies, and finally upon Redmanship. Mr. Thomas J. Louden-
slager (name of the old gentleman) stated that he thought he was the oldest
Red Man in Philadelphia ; that he was the Grand Recording Scribe of the
Society when it ceased operation, late in 1831, or the beginning of 1832;
that he was authorized to, and did collect what remaining books, papers and
documents he could, which he had preserved since that time in the orjginal
case belonging to the Society. This information brother Sweed at once
communicated to the Chairman of your Committee (who is also a member of
Chattahooche Tribe) . After several visits he succeeded in purchasing from
Mr. Loudenslager the case and documents for the Great Council of the
United States, at a net cost of fifty dollars.

Another document of some importance, referred to in this report, is the
report of the Committee on the charter and principles of Calvin Berden, in
1818. This was obtained from Mr. Abram Britain, formerly a Representa-
tive to this Body, and a former, member of Shawnee Tribe, No. 8, of
Pennsylvania.

We also acknowledge our indebtedness to Mr. William B. Smith, of
Philadelphia, for much valuable information communicated to our Chairman
concerning the "Tribe of Columbia" in that city. He was familiar with
many of the former members of that Tribe, and his statements help to fill
up a blank in its documentary history.

In drawing this lengthy report to a close, it is proper we should say that
we have left much, very much, untold. With a view of placing all the facts
before the members of our fraternity in a more comprehensive and popular
form, our Chairman is now engaged in preparing a full and complete history
of the Order, which will be presented for your approval in due time.

Having, as we believe, complied with the terms of the resolutions under
which we were appointed, we now place the result of our labors in your hands,
and ask to be discharged.

Respectfully submitted, in the bonds of Freedom, Friendship and

Charity.

MORRIS H. GORHAM,

WM. G. GORSUCH,
ANGUS CAMERON,
CHARLES DITMAN,
WM. R. MCFARLANE,
WM. H. FORD.
BALTIMORE, Corn Moon, G. S. D. 375.

By its action upon the report of a committee the Great Coun-
cil declared against " non-beneficial " membership.

The chiefs elected and appointed and raised up for the ensuing
term were as follows ; —

GREAT COUNCIL OF UNITED STATES. 337

M. W. G. Incohonee, JOSHUA MARTS, P. G. S., Delaware.

M. W. G. Senior Sagamore, JOHN D. MOORE, P. G. S., New Jersey.

M. W. G. Junior Sagamore, JOHN B. SHANER, Virginia.

M. W. G. Prophet, WILLIAM R. MCFARLANE, Delaware.

M. W. G. Chief of Records, MORRIS H. GORHAM, P. G. S., Pennsylvania.

M.W.G. Keeper of Wampum, WILLIAM BENSON, P. G. S., Maryland.

M. W. G. Tocakon, THOMAS RICH, District Columbia.

M. W. G. Minewa, GEO. W. LINDSAY, P. G. S., Maryland.

The resolution of a former council, by which Southerland's
Manual was adopted as the parliamentary law of the G. C. U. S.,
was rescinded, and Cushing's Manual was substituted.

The office furniture owned but not used by the G. C. U. S.
was donated to the Great Council of Maryland.

As a mark of respect to the retiring Great Chief of Records
and Great Keeper of Wampum, the Great Council adopted a
series of very flattering Resolutions.

It was voted, That this Great Council direct a strict adherence
to the technical phraseology of our Order, in the transaction of
all business.

From the statistical reports from Great Councils and Tribes
under the immediate jurisdiction of the G. C. U. S., we extract
the following information : Number of Tribes, 1 1 1 ; adopted,
2394; rejected, 174; suspended, 313; admitted by card, 123;
withdrawn by card, 99; died, 88; number of members, 10,238;
expended for relief of brothers, 14,322 fathoms 25 inches ; ex-
pended for relief of widows, 2118 fathoms 75 inches; expended
for education, 301 fathoms 25 inches.

1867.

The council fire of the G. C. U. S. was kindled at Red Men's
Hall, Philadelphia, Pa., on the loth sun of Corn moon, G. S. D.
376, M. W. Great Incohonee Joshua Maris presiding.

The Committee on Credentials reported Representatives pres-
ent from Maryland, Pennsylvania, New Jersey, Kentucky, Lou-
isiana, Indiana, Missouri, Delaware, Ohio, Virginia, and the
District of Columbia.

The longtalk of the Great Incohonee was an elaborate docu-
ment, touching upon many important matters, and making many
important recommendations,

338 IMPROVED ORDER OF RED MEN.

He reported the organization of Tecumseh Tribe, No. i, of
Nashville, Tenn. ; Cherokee Tribe, No. i, Atlanta, Ga. ; Poca-
hontas Tribe, No. i, Detroit, Mich. ; Alknooma Tribe, No. 2,
Nashville, Tenn. ; Narragansett Tribe, No. 5, New Orleans,
La. ; and Iroquois Tribe, No. 9, Brookville, Ind.

The Great Chief of Records submitted a written report of his
actions during the interim, and of the measures taken to remove
the property of the Great Council from Baltimore to Phila-
delphia.

The term " Most Worthy " was stricken from the titles of
Chiefs of the Great Council.

It was resolved that Tammany's Day, the I2th sun of Flower
moon be observed by the Order as a holiday.

It was voted " that the Great Chiefs be authorized to proceed
and recover the original book of records and other papers of
this Great Council."

This has reference to the difficulty attending the transfer of
property from the former Great Chief of Records as already
alluded to.

It was decided to kindle the next council fire in the hunting
grounds of Cincinnati, Ohio.

At this council the old manner of computing wampum,
whereby a fathom represented $1.50, was changed to the
present form, under which a fathom represents $1.00, a foot,
10 cents, and an inch, i cent.

From the statistical reports of State Great Councils, and
Tribes under the immediate jurisdiction of the G. C. U. S., we
gather the following: Number of Tribes, 128; adopted, 3080;
rejected, 193; suspended, 624; expelled, 208; reinstated, 50;
admitted by card, 114 ; withdrawn by card, 161 ; died, 138 ; Past
Great Sachems, 81 ; Past Sachems, 1333 ; Tribes instituted,
17; Tribes extinot, 4; number of members, 12,160; amount
expended for relief of brothers, 16,496 fathoms 35 inches ;
expended for relief of widows, 8291 fathoms 55 inches; ex-
pended for education, 258 fathoms 30 inches ; total receipts of
Tribes, 74,320 fathoms 56 inches.

1868.
The council fire of the G. C. U. S. was kindled at Red Men's

GREAT COUNCIL OF UNITED STATES. 339

Hall, Cincinnati, Ohio, on the 8th sun of Corn moon, G. S. D.
377, Great Incohonee Joshua Maris presiding.

The Committee on Credentials reported Representatives pres-
ent from Maryland, Pennsylvania, Ohio, Delaware, New Jersey,
Kentucky, Louisiana, Indiana, Michigan, West Virginia, Ten-
nessee, California, and the District of Columbia.

Among those who were admitted for the first time at this
council was Past Sachem Adam Smith of California, who after-
wards became Great Incohonee of the G. C. U. S.

The Great Incohonee submitted an exceedingly interesting
longtalk, which contained many valuable recommendations, de-
cisions, and suggestions for the benefit of the Order.

He began by expressing thankfulness for the prosperous re-
sults attending the Order during the past grand sun. He made
official announcement of the death of John D. Moore, of New
Jersey, Great Senior Sagamore of the G. C. U. S., and also of
Past Great Incohonee Robert Sullivan, of Baltimore, Md.

During the grand sun he had issued dispensation for 19
Tribes, one Degree Council and one Great Council, for all of
which he recommended that charters be granted. The Tribes
were located one in Louisiana, four in Texas, six in California,
seven in Tennessee, and one in Michigan. Besides these the
council fire of Wyandotte Tribe, No. 8, Richmond, Ind., had
been re-kindled.

The Degree Council and the Great Council referred to were
located in California.

He urged legislation which should require the selection of
nothing but aboriginal names for Tribes, that in his opinion
being fitting and proper, and in accordance with the traditions
upon which the Order was founded. He suggested that the word
" Improved " be dropped from the title of the Order, and that
the word " Society " be used in place of " Order ; " and that the
word "great" be substituted for "grand" as being more appro-
priate and more in conformity with the origin and history of the
Order.

The first paper ever published in the name of the Order and
asking its support is referred to as follows : —

" It affords me great pleasure to announce that a newspaper, entitled Tiie
Calumet, is published fortnightly in San Francisco, under the auspices of

340 IMPROVED ORDER OF RED MEN.

the Improved Order of Red Men of California, and is devoted to the interests
of the Order. It professes to be the organ of the Improved Order of Red Men,
and is justly entitled to such credit. It is well managed and ably conducted,
and so far to the membership has proved intensely interesting. In short, it
may safely be regarded as both an honor and a benefit to the Order. It
deserves encouragement, and should receive the patronage of the entire
Brotherhood.1'

The Great Chief of Records presented a written report
detailing the measures taken for distributing supplies to the
Order, and other measures for carrying out the votes of the
Great Council in relation to printing and securing proper quar-
ters for the office of the G. C. of R.

Petitions were received from, and charters granted for, Tribes
and Great Councils in the States of Indiana, Texas, California,
and Tennessee.

For several councils the G. C. U. S. had been unable to liqui-
date the arrearages of mileage due to former Representatives.
At this council the matter was satisfactorily adjusted, and war-
rants drawn for the full amount, thus placing the G. C. U. S.
free from debt in this particular.

The run for the election of great chiefs having arrived, the
Great Incohonee decided that Past Sachems were eligible to
the position of presiding chief of the G. C. U. S. An appeal
having been taken from this decision, it was reversed by the
Great Council, thereby establishing the law that none but a Past
Great Sachem is eligible to the position of Great Incohonee.

The chiefs elected and appointed and raised up for the ensu-
ing grand sun were as follows : —

Great Incohonee, JAMES A. PARSONS, P. G. S., New Jersey.

Great Senior Sagamore, GEORGE W. LINDSAY, P. G. S., Maryland.

Great Junior Sagamore, ADAM SMITH, California.

Great Prophet, JOSEPH PYLE, P. G. S., Delaware.

Great Chief of Records, MORRIS H. GORHAM, P. G. S., Pennsylvania.

Great Keeper of Wampum, WILLIAM BENSON, P. G. S., Maryland.

Great Tocakon, JOHN W. HERBERT, Pennsylvania.

Great Minewa, JOHN G. SNYDER, P. G. S., Ohio.

The Great Council refused to adopt an amendment to the
laws giving the rank and honors of a Past Sachem to a brother
serving in the capacity of Chief of Records of his Tribe for five
successive srrand suns. This is mentioned as being: the first

GREAT COUNCIL OF UNITED STATES, 341

attempt in that direction towards legislation which was finally
embodied in the laws of the Order.

The Great Council refused to strike out the word " Im-
proved " from the title of the Order.

It was voted "that P. G. S. Morris H. Gorham be permitted
to dispose of Diplomas published by him until this Great Council
may see proper to supersede the same, and that Great Councils
or Tribes working under this jurisdiction may authorize the
fixing of their respective seals to such Diplomas."

Appropriate resolutions were adopted in memory of the late
Great Senior Sagamore John D. Moore.

The Great Chief of Records of the G. C. U. S. was ordered
to issue a new charter for the Great Council of Maryland to
replace that " lost or made way with by the late G. C. of R.
John L. Booker."

The Committee on Ritual submitted a report which was con-
sidered in secret session and presumably adopted.

It was voted that the distinctive regalia of the appointed War-
riors in a Tribe should be a blue sash of uniform size and shape
with the regalia of the other chiefs, with a club as the emblem.
That of the Braves should be of orange color, the deer's antlers
as the emblem, and aprons of the color of the degree to which
the wearer has attained.

It was ordered that the next council fire be kindled in the
hunting grounds of St. Louis, Mo.

Upon the recommendations of the Great Incohonee it was
voted that all Tribes hereafter chartered by this or any Great
Council shall have for their titles Indian names, and that the
words "great sun" be substituted for "grand sun" in the
calendar.

The committee recommended that the title of the presiding
chief of the G. C. U. S. be changed from " Great Incohonee "
to " Great Tododaho," but the Great Council refused to adopt
the suggested change.

The titles of the Great Chiefs were further simplified by
striking out the prefix " M. W."

From the statistical reports we extract the following informa-
tion : Number of Tribes, 168 ; adopted, 4366 ; rejected, 279 ;
suspended, 787 ; expelled, 240 ; admitted by card, 274,; with-

342 IMPROVED ORDER OF RED MEN.

drawn by card, 272; died, 117; Tribes instituted, 38; Tribes
extinct, 19; number of members, 19,491 ; Past Great Sachems,
104; Past Sachems, 1826; total receipts of Tribes, 112,901
fathoms 3 inches ; expended for relief of brothers, 20,661
fathoms 13 inches ; expended for relief of widows and orphans,
6386 fathoms 99 inches ; expended for education of orphans,
493 fathoms and 3 inches.

The great sun just closed had brought marked prosperity to
the Order. Its membership had now reached nearly 20,000,
covering 15 States. The financial affairs of the Great Council
were in a gratifying condition, and everything pointed to a
satisfactory and prosperous growth in the immediate future.

1869.

The council fire of the G. C. U. S. was kindled at Red Men's
Hall, St. Louis, Mo., on the I4th sun of Corn moon, G. S. D.
378, Great Incohonee James A. Parsons presiding.

The Committee on Credentials reported Representatives
present from Maryland, Pennsylvania, Ohio, Delaware, New
Jersey, Virginia, Kentucky, California, Michigan, Missouri, and
Texas.

The Great Incohonee submitted his longtalk, from which we
glean the following : —

He reported the Order as being in a generally prosperous
condition. During his term Great Councils had been instituted
in Indiana, Tennessee, and Texas.

The Great Council of Indiana was instituted at Patriot on the
I9th sun of Hot moon, G. S. D. 378 (June 19, 1869).

The Great Council of Texas was instituted at Marshall on the
5th sleep of Cold moon, G. S. D. 378 (Jan. 5, 1869).

The chiefs of the Great Council of Tennessee are not given
in the longtalk of the Great Incohonee, as the report of the
Vice Great Incohonee by whom the Great Council was insti-
tuted had been mislaid.

The Great Incohonee reported the organization of new Tribes
in West Virginia, Michigan, Louisiana, Illinois, and Winnebago
Tribe, No. I, at Athens, Ala.

The death of Past Great Incohonee Richard Marley was
referred to in appropriate language.

GREAT COUNCIL OF UNITED STATES. 343

Charters were granted to the various Tribes and Great Coun-
cils instituted during the great sun.

Petitions were presented for a Tribe to be located at Selma,
Ala., and for a Great Council in West Virginia, and the prayers
of the petitioners were granted.

It was ordered that the next council fire be kindled in the
hunting grounds of Baltimore, Md.

Among the States into which the Independent Order of Red
Men had been carried was California, and some confusion of
the Improved Order and the Independent Order had arisen,
which was manifested by resolutions presented from the Great
Council of California urging some modification of the name of
the Order so as to prevent such confusion in the future. The
matter was referred to the Committee on the State of the Order.
This Committee reported on the two propositions submitted by
the Great Council of California in relation to the union of the
two Orders, that such a union would be desirable and doubtless
in time would be effected, but that overtures from the Inde-
pendent Order, and indications favorable to such reunion with
the Improved Order, would be first desired, and the time for
action evidently had not yet come.

The Great Council of California also urged the adoption of
a degree into which could be admitted the wives, mothers,
sisters, and daughters of brothers of the Chief's Degree. The
Committee on the State of the Order reported favorably upon
this recommendation ; but the Great Council of the United
States was not prepared to favor it, and the report of the
Committee was laid upon the table.

The Great Chief of Records submitted his longtalk, which
gave in detail the action taken by him in printing and issuing
rituals and constitutions during the great sun. He also men-
tioned the removal of the office of the Great Chief of Records
to No. 56 North Seventh Street, Philadelphia.

A resolution was adopted abolishing the apron as a part of
the regalia of the Order.

The following resolution was referred to the Committee
on the State of the Order, which subsequently made a fa-
vorable report, and the resolution was laid over under the
rules : —

344 IMPROVED ORDER OF RED MEN.

" Resolved, That State Great Councils are hereby authorized to confer the
Past Sachem's Degree upon the Chief of Records of any Tribe, who shall have
served five consecutive great suns in that position."

From the statistical reports of State Great Councils and
Tribes under the immediate jurisdiction of the G. C. U. S., we
glean the following information: Number of Tribes, 213;
adopted, 5160; rejected, 309; suspended, 1219; expelled, 108 ;
reinstated, 78 ; admitted by card, 352 ; withdrawn by card,
421; died, 159; number of members, 19,571; Past Great
Sachems, 74; Past Sachems, 1945; Tribes instituted, 41;
Tribes extinct, 10; amount expended for relief of brothers,
30,785 fathoms and 4 feet ; expended for relief of widows, 8941
fathoms; expended for education, 265 fathoms 55 inches; total
receipts of Tribes, 152,201 fathoms 82 inches.

Tribes were reported from 17 States and the District of
Columbia. Pennsylvania had reached Tribe No. 1 10; Maryland,
Tribe No. 44; Ohio, Tribe No. 47; Virginia, Tribe No. 33;
New Jersey, Tribe No. 15 ; Kentucky, Tribe No. 12 ; California,
Tribe No. 28 ; Tennessee, Tribe No. 9, and Indiana, Tribe No.
13-

1870.

The council fire of the G. C. U. S. was kindled at Red Men's
Hall, Baltimore, Md., on the 6th sun of Corn moon, G. S. D.
379, Great Incohonee James A. Parsons presiding.

The Committee on Credentials reported Representatives
present from Maryland, Pennsylvania, Ohio, Delaware, New
Jersey, California, Michigan, Missouri, West Virginia, Indiana,
Tennessee, and the District of Columbia.

The Great Incohonee submitted the longtalk of his doings
for the past great sun, from which we extract the following
information : —

" The progress of our Order during the past great sun has been unparalleled
during its whole existence. In some of the older jurisdictions the increase can
be numbered by the thousands, whilst in many new hunting grounds our
council fires have been lighted and bid fair to burn brightly as beacons to
' many of the paleface nations ' that they may clearly see the trail that leads
them to the * Light of our councils,' and the brother whose path may lead
him to the setting sun will be cheered by their light and welcomed by the
'sound of the tomahawk1 on his way 'across the continent,' whilst towards

GREAT COUNCIL OF UNITED STATES, 345

the Sunny South new council fires have been kindled that will vie in bright-
ness with those in other parts of our country, and also in the North the
brother whose way may lead him across the once trackless snow, may find
the trail of the Improved Red Man and be greeted by the bright light of the
burning < Council Brand.1

" The Order has been introduced into four new jurisdictions, and the
council fires of our Tribes are brightly burning in twenty-one States."

Under his direction the Great Council of West Virginia had
been instituted on the 2/th of Cold moon, G. S. D. 379 (January
27, 1870).

Under his direction, also, new Tribes had been organized in
Alabama, Louisiana, and Mississippi.

The Order had also been planted in Oregon by the institution
of Oregonian-Pocahontas Tribe, No. i, which was organized at
Jacksonville, Ore., on the i6th of Plant moon, G. S. D. 379
(April 1 6, 1870). This Tribe was quickly followed by La Lake
Tribe, No. 2, at Ashland, and Multnomah Tribe, No. 3, at Port-
land. When it is considered that the brother who instituted
these Tribes was compelled to travel over 1500 miles, mostly
by stage, and over a rough country, with heavy expense and
very great labor, the indomitable spirit that resulted in their
institution may. well be commended.

He also reported the institution of Piute Tribe, No. I, at
Carson City, Nevada, on the i8th of Buck moon, G. S. D. 379
(July 1 8, 1870).

The great chiefs elected and appointed and raised up for the
ensuing term were as follows : — „

Great Incohonee, WILLIAM B. ECKERT, P. G. S., Pennsylvania.

Great Senior Sagamore, ADAM SMITH, P. G. S., California.

Great Junior Sagamore, CHARLES S. BETTS, P. G. S., Ohio.

Great Prophet, JOSEPH PYLE, P. G. I., Delaware.

Great Chief of Records, JOSHUA MARIS, P. G. I., Delaware.

Great Keeper of Wampum, WILLIAM BENSON, P. G. S., Maryland.

Great Tocakon, • BERNARD SHANLEY, West Virginia.

Great Minewa, GREGORY B. KITELY, Kentucky.

By a supplementary report of the Committee on Credentials,
Past Great Sachem James P. Riely was admitted for the first
time, as a Representative from Virginia. He afterwards became
Great Incohonee of the G. C. U. S.

346 IMPROVED ORDER OF RED MEN.

The desire was again manifested to unite the two Orders of
Red Men by a communication from the reservation of Cali-
fornia, which urged the Great Council to adopt legislation look-
ing to the union of the Independent Order of Red Men with
the Improved Order of Red Men. The time was not ripe for
this movement and nothing resulted.

The new Tribe at Jacksonville, Ore., made known its desire
for a side degree into which could be admitted the wives and
daughters of members of the Order. The communication was
referred to the Committee on the State of the Order, which
subsequently reported favorably, with a resolution directing that
such a degree be prepared for wives and daughters. The report
of the Committee was amended by striking out "and daugh-
ters." Pending further amendments, the subject was laid upon
the table until the next great sun council of the G. C. U. S.

The name of Past Great Sachem Charles C. Conley appears
for the first time upon the record of this Great Council. At a
subsequent session, Brother Conley was admitted as a Repre-
sentative, and at the council held at Boston, Mass., in G. S. D.
399 (1890), he was given the rank and honors of a Past Great
Incohonee for meritorious service.

It was voted that a committee of three be appointed to present
a design or designs for a suitable and appropriate Badge, Mark
or Totem, for the members of the Order.

Charters were granted to the various Tribes that had been
instituted since the last great sun.

The proposition to merge the Independent Order of Red
Men with the Improved Order of Red Men was decided
adversely.

Upon a proposition submitted that all of the business of the
Tribe should be transacted in the Chief's Degree, the Commit-
tee on the State of the Order reported a resolution, which was
adopted, which in substance stated that the Great Council
deemed it unwise and detrimental to the good of the Order to
make the proposed change in the work. The matter was given
its quietus for the time, but has been considered at various sub-
sequent councils of the G. C. U. S.

The Great Council, by a very decisive vote, refused to restore
the apron formerly used as a part of the regalia of the Order.

GREAT COUNCIL OF UNITED STATES. 347

The special committee appointed to collate the laws of the
Great Council of the G. C. U. S. submitted a report which was
adopted, and it was ordered that the same committee collate the
proceedings of the present council, so that the Digest may be
brought down to the latest possible date.

The general laws for the government of the new degree of
the Order, to be known as the "Council of Sachems," was re-
ported, and the consideration thereof postponed until the next
great sun council.

It was decided that the council fire of the next Great Council
be kindled in the hunting grounds of Philadelphia.

From the statistical reports of State Great Councils and
Tribes under the immediate jurisdiction of the G. C. U. S.,
we glean the following information : Number of Tribes, 296 ;
adopted, 6519 ; rejected, 394 ; suspended, 1949; expelled, 138;
reinstated, 96; admitted by card, 329; withdrawn by card, 439;
died, 169; number of members, 23,784; Past Great Sachems,
102 ; Past Sachems, 2370 ; Tribes instituted, 70 ; Tribes ex-
tinct, 27 ; amount expended for the relief of brothers, 48,643
fathoms 19 inches; expended for relief of widows, 12,192 fath-
oms 52 inches ; expended for education, 373 fathoms 88 inches ;
total receipts of Tribes, 181,925 fathoms 85 inches.

1871.

The council fire of the G. C. U. S. was kindled in Philadel-
phia, Pa., on the I2th sun, Corn moon, G. S. D. 380, Great
Incohonee William B. Eckert presiding.

The Committee on Credentials reported Representatives
present from Maryland, Pennsylvania, Ohio, Delaware, New
Jersey. California, Michigan, Missouri, West Virginia, Indiana,
Virginia, Kentucky, Wisconsin, Louisiana, Mississippi, Nevada,
Tennessee, and the District of Columbia, being the largest
number of reservations up to this time represented in the
G. C. U. S.

The Great Incohonee submitted his longtalk covering the
transactions of the preceding great sun.

He reported the organization of new Tribes in Mississippi,
Nevada, Wisconsin, New York, Alabama, and Louisiana.

By the organization of Mohawk Tribe, No. i, at New York

348 IMPROVED ORDER OF RED MEN.

City, the Order was again planted in that reservation and this
time upon a permanent .basis, as the Order there has existed
and flourished from that time to the present.

The Great Chief of Records submitted a complete report of
the transactions of his chieftaincy during the great sun, touch-
ing upon the routine work which he had performed and the
measures he had adopted to carry out the instructions of the
Great Council.

From the statistical portion of his report we extract the
following information : Number of Tribes, 348 ; adopted,
6630; rejected, 367; suspended, 2607; expelled, 320; rein-
stated, 187; admitted by card, 366; withdrawn by card, 466;
died, 238 ; number of members, 26,945 ; Past Great Sachems,
108 ; Past Sachems, 2534; Tribes instituted, 51 ; Tribes extinct,
13 ; amount expended for relief of brothers, 51,321 fathoms 31
inches; expended for relief of widows and orphans, 12,500
fathoms 80 inches ; expended for education, 478 fathoms 5 feet ;
total receipts of Tribes, 213,723 fathoms 62 inches.

The place used for the temporary wigwam of the G. C. U. S.
seems to have been inconvenient, as another place was obtained
and the further councils of the body were continued at Poca-
hontas wigwam, northwest corner of Fourth and Walnut
Streets.

The committee chosen at a previous council to prepare a
badge, or totem, for the use of members of
the Order, made a report recommending the
design submitted by Brother Isaac Bedichimer
of Miantonomo Tribe, No. 45, of Philadelphia,
Pa., which was adopted. A fac simile of the
badge is here presented.

Resolutions were adopted providing for the
appointment of a committee to procure a new
set of regalia for the chiefs of the Great Coun-
cil on the ground that it was "for the good
of the Order that the chiefs of the Great
Council should present a becoming appear-
ance to palefaces on all public occasions."
The longtalk of the Great Keeper of Wampum showed that
the total receipts of the Great Council for the great sun hac}

GREAT COUNCIL OF UNITED STATES. 349

been 5378 fathoms and 26 inches, and the amount expended
was 3313 fathoms and 30 inches, leaving a balance on hand of
2064 fathoms and 96 inches. He also reported that the arrear-
ages of mileage, for the payment of which the Great Council
had provided, had been adjusted.

An amendment of importance was one affecting the repre-
sentation in the Great Council. The effect of the amendment
adopted was to reduce the representation very materially by a
change in the ratio for each Great Council.

The Great Council refused to strike out the word "Improved "
from the title of the Order.

The Committee on the State of the Order submitted a report
on the ritualistic work which was subsequently considered in
Committee of the Whole, but no material change in the ritual
was made.

The Committee on Diploma submitted a report, recommend-
ing that the Diploma published by Morris H. Gorham be
" adopted as the authorized Diploma of the Order," which
recommendation was adopted.

The financial affairs of the G. C. U. S. had reached the very
pleasing condition that permitted an investment of 500 fathoms
after paying all indebtedness of the Great Council.

The recommendation of the Great Incohonee relating to con-
ferring the degree of Past Sachem upon the first Prophet of a
'iribe at its institution or organization was endorsed by the
Great Council.

The proposition in relation to a uniform password was de-
feated, but again presented in the form of an amendment to the
laws to be acted upon at the succeeding great sun council.

A proposition to permit Past Sachems, not Representatives,
to visit the G. C. U. S. during its council was rejected as
detrimental to the interests and materially interfering with the
transaction of business of the Great Council.

Notwithstanding that the Order was founded upon the man-
ners, traditions, and customs of the Aborigines of the American
Continent, the Great Council adopted a report of the Com-
mittee on the State of the Order to the effect that under the
laws as they then existed, North American Indians were not
eligible to membership.

350 IMPROVED ORDER OF RED MEN.

Among the charters granted was one for Saux Tribe, No. 2,
to be located at Des Moines, la.

The city of Nashville was selected as the place for kindling
the next great sun council fire.

The Committee on Regalia was directed to report at the
next great sun council a suitable standard or flag for the
Order.

1872.

The council fire of the G. C. U. S. was kindled in Suwanee
wigwam, Nashville, Tenn., in Corn moon, G. S. D. 381, Great
Incohonee William B. Eckert presiding.

The Committee on Credentials reported Representatives pres-
ent from 16 States and the District of Columbia. Nevada,
Wisconsin, and Massachusetts were represented for the first
time in the G. C. U. S. Among the Representatives admitted
for the first time was Past Sachem Thomas J. Francis of New
Jersey, subsequently Great Incohonee of the G. C. U. S.

The committee appointed for that purpose reported having
purchased regalias for the chiefs of the Great Council at an
expense of 208 fathoms.

The Great Incohonee submitted his longtalk for the previous
great sun.

He reported the institution of the Great Council of Michigan
in the hunting grounds of Detroit on the roth of Flower moon,
G. S. D. 381 (May 10, 1872).

Also the Great Council of New York, in the city of New
York, on the igth of Sturgeon moon, G. S. D. 381 (August 19,
1872).

Also the Great Council of Rhode Island, in the city of Provi-
dence, on the 2Oth of Sturgeon moon, G. S. D. 381 (August
20, 1872).

During the interim, he had also issued dispensations for
seven new Tribes in New York, five in Rhode Island, one in
Mississippi, two in Nevada, and one in Michigan. He had also
issued dispensations by which the Order was introduced for the
first time into the respective reservations named : for Washakie
Tribe, No. I, Salt Lake City, Utah ; Osage Tribe, No. I, Fort
Scott, Kansas ; Chemakum Tribe, No. I, Port Townsend,

GREAT COUNCIL OF UNITED STATES. 351

Washington Territory, and Manataug Tribe, No. i, Marble-
head, Mass.

The Great Incohonee renewed the recommendation for a uni-
versal password, and also recommended that only Past Great
Incohonees be eligible to fill the position of Great Prophet, and
that the form for instituting Tribes be revised and approved.

The Great Chief of Records submitted a report in detail of
the transactions of his chieftaincy during the great sun, and
told of the manner in which he had carried out the instructions
of the Great Council in relation to advertising the badge
adopted, distribution of printed matter, and the like. He
recommended the altering of the Seal of the Great Council, so
that the date thereon should conform with the new system of
dating adopted by the Order. The recommendation was sub-
sequently approved and the necessary authority given.

The statistical abstract accompanying his report furnishes
the following information : Number of Tribes, 422 ; adopted,
8654; rejected, 499; suspended, 2603; expelled, 103; rein-
stated, 227; admitted by card, 284; withdrawn by card, 525;
died, 246; number of members, 31,540; Past Great Sachems,
119; Past Sachems, 3160; Tribes instituted, 72; Tribes de-
funct, 1 1 ; amount expended for relief of brothers, 58,502
fathoms 1 3 incrfes ; expended for relief of widows and orphans,
13,853 fathoms 30 inches; expended for education, 401 fath-
oms 38 inches; total receipts of Tribes, 236,900 fathoms 68
inches.

The Great Council accepted an invitation, from the commit-
tee representing the Great Council of Tennessee, to visit the
State Capitol Building, and also the tomb of Ex-President James
K. Polk.

The chiefs elected and appointed and raised up for the ensu-
ing term were as follows : —

Great Incohonee, JAMES P. RIELY, P. G. S., Virginia.

Great Senior Sagamore, CHARLES S. BETTS, P. G. S., Ohio.

Great Junior Sagamore, WILLIAM F. MEACHAM, Tennessee.

Great Prophet, PAXON COATS, P. G. I., Ohio.

Great Chief of Records, JOSHUA MARIS, P. G. I., Delaware.

Great Keeper of Wampum, WILLIAM BENSON, P. G. S., Maryland.

Great Tocakon, JOSHUA D. BAKER, Pennsylvania.

Great Minewa, FRANK W. ANDERTON, Ohio.

352 IMPROVED ORDER OF RED MEN.

The Special Committee on Regalia, appointed at the preced-
ing council, was continued and instructed to report at the next
council.

The report of the Special Committee on Ritual, creating a
" Council of Sachems," was presented, which was considered in
secret council. The substance of the action taken was the
adoption of a resolution to the effect that the Great Council
deemed it inexpedient at present to adopt any other degrees
than those now incorporated in the ritual.

The Great Council again refused to adopt a universal pass-
word.

The report of the Committee on Finance showed a very
gratifying condition of the wampum belt of the G. C. U. S.
Including the balance from the last great sun of 2064 fathoms
and 96 inches, the total receipts had been 11,598 fathoms and
62 inches, of which there had been paid out 4085 fathoms and
26 inches, including the 50x3 fathoms invested according to the
instruction of the last council of the G. C. U. S., leaving a bal-
ance of 7513 fathoms and 36 inches. From this amount, ap-
propriations were recommended, including 5<x> fathoms to add
to the amount already invested, of 6655 fathoms and 74 inches,
leaving 847 fathoms and 62 inches for ordinary contingent
expenses.

Charters were ordered to be issued for the Great Councils
and Tribes instituted during the great sun.

It was voted that in the event of the inability of a Representa-
tive elected to attend this Great Council, the Great Sachem of
the reservation shall be empowered to appoint a qualified mem-
ber of his Great Council to serve during the succeeding council
of this Great Council.

Important action was taken by the Great Council upon a
case, the points of which are these : A Great Council held an
election at which one brother received 15 votes and another
brother received 14 votes. At an adjourned council, a protest
was offered against the validity of the election, and the protest
was sustained and a new election ordered. In the election
which followed, the brother elected at the first council failed to
receive a majority of the votes, and his unsuccessful competitor
at the first ballot was elected. From this action the first

GREAT COUNCIL OF UNITED STATES. 353

brother appealed. The Committee on Grievances reported that
the appeal should be dismissed, but the Great Council adopted
a resolution which declared that the action of the Great Council
in setting aside the election was incorrect and illegal, and that
the first-named brother was legally elected. The Great Coun-
cil further recommended that the said brother be raised up to
the chieftaincy to which he had been elected.

Wilmington, Del., was selected as the place for kindling the
next great sun council fire.

Great Senior Sagamore Adam Smith was honored by a vote
of thanks for his good work in establishing the Order on the
Pacific Coast.

I873-

The council fire of the G. C. U. S. was kindled at the Masonic
Temple, Wilmington, Del., on the gth sun of Corn moon,
G. S. D. 382, Great Incohonee James P. Riely presiding.

The Committee on Credentials reported credentials for Rep-
resentatives received from 21 States and the District of Colum-
bia.

The Great Incohonee submitted his longtalk.

He reported the institution of the Great Council of Nevada
on the 6th of Cold moon, G. S. D. 382 (January 6, 1873).

Also the Great Council of Oregon, which was instituted on
the 23d of Buck moon, G. S. D. 382 (July 23, 1873).

Dispensations for additional new Tribes had been issued dur-
ing the great sun, two in Illinois, one in Alabama, two in
Massachusetts, two in Georgia, one in North Carolina, and four
in Mississippi.

Official report was also made of the institution of Sho-sho-nee
Tribe, No. i, at Lincoln, Neb., on the 3ist of Travelling moon,
G. S. D. 381 (October 31, 1872).

The Great Chief of Records submitted an interesting report
stating the action taken by him during the interim to carry out
the instructions of the G. C. U. S. He referred to the condi-
tion of the Order and the rapid increase of the Tribes, member-
ship, Tribal property, and the amount expended for relief, the
figures received by him showing that there had been an increase
of 57 in the number of Tribes and 4708 in the number of mem-

354 IMPROVED ORDER OF RED MEN.

bers. There had also been an increase of 62,960 fathoms and
83 inches in the receipts of Tribes, and 25,295 fathoms and 52
inches in the amount expended for relief.

The statistical abstract accompanying his report furnished
the following information : Number of Tribes, 479 ; adopted,
9395 5 rejected, 588 ; suspended, 3300 ; expelled, 223 ; rein-
stated, 271 ; admitted by card, 359; withdrawn by card, 589;
died, 324; number of members, 36,248; Past Great Sachems,
125; Past Sachems, 3810; Tribes instituted, 77; Tribes de-
funct, 8 ; amount expended for relief of brothers, 77,059 fathoms
and 87 inches ; expended for relief of widows and orphans,
19,815 fathoms and 8 inches; expended for education, 419
fathoms and 48 inches ; total receipts of Tribes, 299,861
fathoms and 5 1 inches.

A committee of three was appointed to revise the form of
raising up of chiefs, and also to prepare a form for public raising
up of same, and for the institution of new Tribes, and also for
the institution of Great Councils.

The question of uniting the several Orders of Red Men again
engaged the attention of the Great Council by the presentation
of a communication from the Arkansas Tribe Independent
Order of Red Men ; but the Great Council decided not to act
in the matter of consolidation until the subject should be pre-
sented by some State or National organization.

The Great Council again refused to strike out the word " Im-
proved " from the title of the Order.

The Special Committee on Regalia and Jewels submitted a
report which under the laws was laid over for action at the
succeeding great sun council, when it was adopted. By this
report the regalia and jewels of the Order were brought into
symmetrical proportions and relations one to the other, and
have been changed but slightly since.

It was voted inexpedient to establish a head-dress to be worn
by members of the Order on public occasions.

The city of Indianapolis, Ind., was selected as the place for
kindling the next great sun council fire of the G. C. U. S.

The arrangements made for entertaining the Great Council
by the Great Council of Delaware were more elaborate than
had been experienced up to this time. Resolutions of thanks

GREAT COUNCIL OF UNITED STATES. 355

were adopted. The address of welcome on behalf of the Great
Council of Delaware was made by Past Great Incohonee Joseph
Pyle, to which a fitting response was made by Great Incohonee
Riely.

1874.

The council fire of the G. C. U. S. was kindled at Indianap-
olis, Ind., on the 8th sun, Corn moon, G. S. D. 383, Great Inco-
honee James P. Riely presiding.

Previous to the formal kindling of the council fire, an address
of welcome was delivered by Will C. David, Great Sachem of
Indiana, to which a fitting response was made by Great Inco-
honee Riely.

A communication was received from the Great Keeper of
Wampum William Benson of Maryland, stating his inability to
be present at this council, and resigning from the chieftaincy of
Great Keeper of Wampum.

The Committee on Credentials reported that credentials had
been received from 22 States, one Territory, and the District of
Columbia.

Among the Representatives admitted at this council was
Great Sachem Charles H. Litchman, representing the Great
Council of Massachusetts, who afterwards became Great Inco-
honee of the G. C. U. S.

The Great Incohonee presented his longtalk.

During the great sun a dispensation had been issued for the
Great Council of Massachusetts, which was instituted in the
hunting grounds of Marblehead on the 23d sun of Hunting
moon, G. S. D. 382 (December 23, 1873).

Dispensations had also been issued for additional Tribes in
Utah and Washington Territories, and in Mississippi and North
Carolina.

The Order had been established in South Carolina by the
institution of Catawba Tribe, No. i, at Columbia, on the 5th
sun of Snow moon, G. S. D. 383 (February 5, 1874). Two addi-
tional Tribes had also been instituted in South Carolina.

The Great Chief of Records presented his longtalk, which
contained a brief account of the Order in each reservation.

From the statistical abstract accompanying his report, we

356 IMPROVED ORDER OF RED MEN.

glean the following information : Number of Tribes, 560 ;
adopted, 779; rejected, 553; suspended, 3642; expelled, 214;
reinstated, 312; admitted by card, 492; withdrawn by card,
706; died, 318; number of members, 39,953; Past Great
Sachems, 129; Past Sachems, 4363; Tribes instituted, 94;
Tribes extinct, 1 1 ; amount expended for relief of brothers,
75,817 fathoms and 99 inches; expended for relief of widows
and orphans, 20,593 fathoms and 67 inches; expended for edu-
cation, 663 fathoms and 52 inches; total receipts of Tribes,
308,838 fathoms and 96 inches.

A communication was received from the Secretary of the
Washington National Monument Society, asking the aid of
the G. C. U. S. in soliciting. subscriptions from the Tribes in
the Order towards the completion of the unfinished monument
to Washington at the National Capitol. The communication
was referred to a committee which subsequently reported, rec-
ommending the matter to the favorable consideration of the
Tribes for such voluntary contributions as they felt able to make.

A communication was received from the Great Council of
California, urging the necessity and expediency of a union of the
Orders of Red Men in the United States. The matter was
referred to a committee, and on its report the Great Council
voted to adhere to its previous action, which was in effect that
whenever a proposition presenting a definite plan of action
came to the G. C. U. S. from any organization having due
authority, the G. C. U. S. would act thereon.

The proposition to transact all the business of Tribes in the
Chief's Degree was renewed, and met the usual fate of defeat.

A proposition to institute a side degree for ladies was received
from the Great Council of Michigan, and referred to a special
committee. The committee subsequently reported inexpedient
to legislate, and the report was adopted.

The Great Council again refused to adopt the universal pass-
word.

Announcement was made of the death of Vice Great Incoho-
nee A. Curry, of Carson City, Nev., a brother, by whose untir-
ing energy and zeal the Order was introduced into that State,
and appropriate resolutions were adopted in commemoration of
his services.

GREAT COUNCIL Of UNITED STATES. 357

The chiefs elected and appointed and raised up for the ensuing
term were as follows : —

Great Incohonee, GEORGE W. LINDSAY, P. G. S., Maryland.

Great Senior Sagamore, MORRIS H. GORHAM, P. G. S., Pennsylvania.

Great Junior Sagamore, J. P. H. WENTWORTH, P. G. S., California.

Great Prophet, PAXON COATS, P. G. I., Ohio.

Great Chief of Records, JOSHUA MARIS, P. G. I., Delaware.

Great Keeper of Wampum, JOSEPH PYLE, P. G. I., Delaware.

Great Tocakon, JOHN DUMBELL, Pennsylvania.

Great Minewa, CHRISTIAN SEIBKE, West Virginia.

A proposition from the Great Council of Tennessee to estab-
lish a uniform, for the use of members, was considered and
rejected.

Since the paper published in the interest of the Order at San
Francisco under the name of the Calumet had become de-
funct, there had been no publication issued in the interest of
the Order. At this council, however, notice was given that the
publication had been commenced at Easton, Pa., of a paper
called the Council Brand, under the management of brother,
now Past Great Sachem, T. D. Tanner. The matter was re-
ferred to the Committee on the State of the Order, which sub-
sequently made a report which was adopted, commending it to
the favorable consideration of the brotherhood.

A committee was chosen to compile and revise the laws of the
G. C. U. S.

The report of the Committee on Regalia and Jewels, submitted
at the last great sun council, was taken up and adopted.

The Committee on Finance submitted its report, by which it
was shown that, including the balance on hand from the last
Great Council of 1888 fathoms and 52 inches, there was avail-
able an amount of 5858 fathoms and 55 inches. Appropria-
tions were recommended amounting to 5723 fathoms and 97
inches, leaving a balance of 134 fathoms and 58 inches in addi-
tion to 1000 fathoms invested in the Utah Savings Bank of
Baltimore, Md. Among the recommendations of the Committee
was one for an appropriation of 3500 fathoms for mileage and
per diem of the Representatives in attendance at this council.
This was amended to make the amount 4500 fathoms.

358 IMPROVED ORDER OF RED MEN.

It was voted that the next great sun council fire be kindled
in the hunting grounds of Richmond, Va.

We have already mentioned the action of the G. C. U. S. at a
previous council by which membership was denied to members
of the Indian race, notwithstanding the fact the ritual of the
Order is founded on the manners, traditions, and customs of the
Aborigines of the American Continent. Among the cases con-
sidered by the Committee on Appeals and Grievances at this
council was one involving the question of permitting member-
ship to two applicants who were descendants of the Indian race.
Opekasset Tribe, No. 122, of Pennsylvania, had adopted the
two persons referred to, and by direction of the Great Council
of Pennsylvania the persons were afterwards expelled. The
Tribe appealed to the G. C. U. S., and the Committee on
Appeals and Grievances sustained the appeal, and directed the
Great Council of Pennsylvania to re-admit the two persons.

In secret council forms for instituting Great Councils and for
raising up of chiefs of Tribes were adopted. In regular council
it was voted that with the approval of the Great Incohonee or
Great Sachem, permission be granted Tribes to use in public
the new form for raising up of chiefs.

Action was taken at this Great Council which was very far
reaching in its effect, and had influence upon the Order during
the succeeding six great suns not contemplated by those
by whose votes said action prevailed. The Committee on
Finance had recommended an appropriation of 3500 fathoms
for mileage and per diem. In addition to this there were left
on deposit in the Savings Bank 1000 fathoms which could have
been used judiciously for the extension of the Order, and the
payment of necessary expenses ; but the Great Council voted to
apply this also to the payment of mileage and per diem, and
thus deprived the incoming great chiefs of all means for propa-
gating and strengthening the Order. As a result, the efforts
of the great chiefs were nearly paralyzed, and the growth of the
Order completely checked. It will be noticed by the statistical
abstracts that a steady growth for many great suns had been
recorded, until at the council in 1874 the number had reached
39,953. The full effect of the unwise legislation here referred
to did not begin to be felt until after the report was made for

GREAT COUNCIL OF UNITED STATES. 359

the council held in 1875. At this latter council the highest
point in membership in the history of the Order up to this
time was reached, the membership then being 40,504. From
this point it receded with each succeeding great sun, until
G. S. D. 388 (December, 1879), when it had fallen off to 27,214.
By this time, with stringent economy, the funds at the disposal
of the chiefs of the G. C. U. S. had begun again to accumulate.
There was more wampum for legitimate expenses, and for use
in propagating the principles of the Order. The increase begun
in 1879, nas continued until the membership has finally been
brought to the magnificent proportions of the present time,
when, according to the latest reports received by, the Great
Chief of Records, it is about 140,000.

1875.

The council fire of the G. C. U. S. was kindled in the wigwam
of Pocahontas Tribe, No. 14, at Richmond, Va., on the I4th of
Corn moon, G. S. D. 384, Great Incohonee George W. Lindsay
presiding.

Previous to the formal kindling of the council fire, on behalf
of the Great Council of Virginia, P. G. I. James P. Riely de-
livered an address of welcome, to which a fitting response was
made by Great Incohonee Lindsay.

The Committee on Credentials reported that credentials had
been received from 23 States and the District of Columbia.

The Great Incohonee submitted his longtalk for the past
great sun.

He reported the organization of additional Tribes in Alabama,
Illinois, Wisconsin, North Carolina, and Mississippi, and the re-
kindling of the council fire of Cherokee Tribe, No. I, of Georgia.

The Order had been introduced into the State of New
Hampshire by the institution of Paugus Tribe, No. I, at Rol-
lingsford, and into the State of Minnesota by the institution of
Minnehaha Tribe, No. i, at St. Paul.

The Order had become defunct in Nebraska by the extinction
of the council fire of Sho-Sho-nee Tribe, No. i, of Lincoln.
The reason for this extinction was given as improper instruction
at the time of organization.

360 IMPROVED ORDER OF RED MEN.

The Tribes in Louisiana and in the State of Texas had
become extinct through the ravages of the yellow fever, one
Tribe at Shreveport reporting that five of the seven chiefs had
died with the disease. This is also reported to have caused
considerable difficulty in reclaiming the work and books of the
extinct Tribes.

The longtalk of the Great Chief of Records was submitted,
which contained a brief summary of the condition of the Order
in each reservation.

By unanimous vote, Philadelphia was selected as the place
for kindling the next great sun council fire.

A ritual for "a Council of Squaws" was presented and re-
ferred to a committee, but the Great Council was not ready to
adopt the innovation and the proposition was defeated.

The question of a suitable uniform for public parade was in-
troduced by the Representatives from Massachusetts, but the
Great Council was not yet ready to approve, and therefore sub-
sequently adopted the report of the committee to which the
matter was referred, that it would be injudicious at this time
to recommend the adoption of any uniform other than the
present regalia of the Order. The same action was taken in
relation to a similar proposition to adopt a uniform head-dress
to be worn by members of the Order on public occasions.

The Committee on Revision and Compilation of the Laws
presented its report, which was considered, and a complete code
of laws adopted. After which the same Committee was di-
rected to revise and compile the Digest, and report thereon at
the next great sun council.

An important matter acted upon at this council was the
adoption of the flag or standard of the Order as follows : —

1st. The Flag or Standard, of the Improved Order of Red Men, shall be in
the form of an oblong square or parallelogram, in the proportion of seven
long to five wide.

2d. It shall consist of a white field, five wide and seven high, attached to
which shall be four horizontal bars, of equal width, the aggregate width of
the four being equal to the height of the field.

3d. The color of the bars respectively shall be green, orange, blue and
scarlet, the green bar being at the bottom, and the others placed above it in
the order above enumerated.

4th. A purple stripe, of one-half the width of one of the bars, shall enclose

GREAT COUNCIL OF UNITED STATES.

361

the entire circumference of the flag, the outer edge of the purple stripe (ex-
cept where attached to the staff) shall be trimmed with fringe composed of
the emblematic colors in the flag.

5th. Upon the base or lower edge of the white field shall be delineated the
upper section of the globe, showing portions of the eastern and western con-
tinents, the date G. S. D. I appearing immediately above the globe on the
edge of the field next the staff, and the date of the common era appearing in
like manner and position on the opposite edge of the field.

6th. Above the globe and in the centre of the field shall appear the Ameri-
can eagle, bearing the emblems of our Order in his talons, and in his beak a
scroll or ribbon containing the legend or motto of our Order, " Freedom,
Friendship and Charity," and upon his breast the shield or escutcheon, with
the four emblematic bars, and a field upon which shall appear the four mystic
characters, T. O. T. E.

7th. Above the eagle shall appear thirteen stars ; upon the horizontal bars
may appear the name of the Great Council of the United States, the Great
Council of a State or of the Tribe to be designated by it.

8th. The staff shall be surmounted by the eagle of the Order, and shall be
decorated with cord and tassels displaying the emblematic colors of the Order.

Resolved, That the foregoing described flag be, and it is hereby declared,
the flag or standard of the Improved Order of Red Men.

The following is an engraving of the flag above described : —

' amiiuitiiu»uimnimuiH»uimuimvMiu^

rULOW BLUE #19

The report of the Committee on Finance showed that the
expenses for the preceding great sun had exceeded the receipts

362 IMPROVED ORDER OF RED MEN.

in the sum of 14 fathoms and 70 inches. Among the appropri-
ations was one of 1835 fathoms and 45 inches for the unpaid
bills of the past fiscal great sun. This left available for mile-
age and per diem of Great Chiefs and Representatives in attend-
ance at the present council only 2700 fathoms.

Charters were granted to the various Tribes for which dispen-
sations had been issued during the great sun.

From the statistical abstract presented by the Great Chief of
Records we present the following information : Number of
Great Councils, 19; Number of jurisdictions having Tribes but
no Great Council, 16 ; total number of Tribes, 582 ; adopted,
6643; rejected, 393; suspended, 5460; reinstated, 385; ad-
mitted by card, 375 ; withdrawn by card, 550 ; died, 344; num-
ber of members, 40,504 ; Past Great Sachems, 145 ; Past
Sachems, 4935 ; Tribes instituted, 58 ; Tribes extinct, 22 ;
amount expended for relief of brothers, 91,520 fathoms and 77
inches; expended for relief of widows and orphans, 20,167
fathoms and 24 inches ; expended for education, 463 fathoms
and 95 inches; total receipts of Tribes, 315,245 fathoms and
30 inches.

1876.

The council fire of the G. C. U. S. was kindled in the wigwam
of the Chattahoochee Tribe, Girard Avenue, Philadelphia, Pa.,
on the 1 2th of Corn moon, G. S. D. 385, Great Incohonee
George W. Lindsay presiding.

Previous to the kindling of the council fire the Great Council
was welcomed to the hunting grounds of Pennsylvania by Past
Great Incohonee A. J. Baker, in an interesting longtalk, to
which appropriate response was made by Great Incohonee
Lindsay.

The Great Chief of Records on behalf of Great Junior Saga-
more Wentworth presented to the G. C. U. S. a beautiful
tomahawk, which was accepted in fitting terms by the Great
Incohonee.

The Committee on Credentials reported that credentials had
been received from 32 reservations.

The Great Incohonee submitted his longtalk.

He had given dispensations for additional Tribes in Missis-

GREAT COUNCIL OF UNITED STATES. 363

sippi, New Hampshire, Illinois, and Kansas. The Order had
been introduced into the reservation of Maine by the institution
of Squando Tribe, No. I, at Biddeford.

The Order had also been reorganized in Nebraska by the
institution of Omaha Tribe, No. 2, at Omaha.

The Great Chief of Records submitted his longtalk, which,
as usual with this chief, was an exhaustive summary of the
transactions of his chieftaincy during the great sun, and a
condensed statement of the condition of the Order in the
United States.

Accompanying his report was the statistical abstract, from
which we learn there were 18 Great Councils and 17 reservations
having no Great Council ; total number of Tribes, 558 ; adopted,
3195; reinstated, 220; admitted by card, 122; rejected, 245;
suspended, 3543; expelled, 112; withdrawn by card, 343; died,
255; number of members, 39,516; Past Great Sachems, 146;
Past Sachems, 4897 ; amount expended for relief of brothers,
55,546 fathoms and 64 inches; amount expended for relief of
widows and orphans, 22,936 fathoms and 38 inches ; expended
for education, 382 fathoms and 31 inches; total receipts of
Tribes, 197,496 fathoms and 19 inches; Tribes instituted, 20;
Tribes extinct, 20.

From the State of Indiana came a proposition, which, for the
first time, brought to the attention of the Great Council a plan
for engrafting upon the laws of the Order a system of life insur-
ance for its members. The proposition, together with other
suggestions from other Representatives, was referred to the
Special Committee on Insurance which subsequently reported a
law governing the Widows and Orphans' Benefit Fund. The
report of the Committee was accepted, and consideration thereon
postponed until the next great sun council.

The city of Columbus, Ohio, was selected as the hunting grounds
in which the next great sun council fire should be kindled.

The chiefs elected and appointed and raised up for the ensu-
ing great sun were as follows : —

Great Incohonee, ADAM SMITH, P. G. S., California.

Great Senior Sagamore, WILL C. DAVID, P. G. S., Indiana.

Great Junior Sagamore, CHARLES H. LITCHMAN, P. G. S., Massachusetts.

Great Prophet, ANDREW J. BAKER, P. G. I., Pennsylvania.

364 IMPROVED ORDER OF RED MEN.

Great Chief of Records, JOSHUA MARTS, P. G. I., Delaware.

Great Keeper of Wampum, JOSEPH PYLE, P. G. I., Delaware.

Great Tocakon, JAMES A. Moss, P. G. S., Pennsylvania.

Great Minewa, CHARLES S. BETTS, P. G. S., Ohio.

A committee of three was appointed to prepare a new form
of funeral ceremony, and report the same at the next great sun
council in printed form.

At this council provision was made for translating the ritual
into the French language.

At this council, also, a proposition was offered having in view
the establishment of a Permanent Fund for the G. C. U. S.,
and laid over under the rules until the next great sun council.

A ceremony for laying corner-stones of wigwams was
adopted.

1877.

The council fire of the G. C. U. S. was kindled at Columbus,
Ohio, on the nth sun of Corn moon, G. S. D. 386, Great Inco-
honee Adam Smith presiding.

Previous to the formal kindling of the council fire, Repre-
sentative Joseph Dowdall, of Ohio, welcomed the Great Council
to the hunting grounds of Columbus, in an appropriate longtalk,
to which Great Incohonee Smith responded.

The Committee on Credentials submitted its report, by which
it was learned that credentials had been received from 23 States
and the District of Columbia. Among those admitted as Rep-
resentatives for the first time at this council were Charles C.
Conley, of Pennsylvania, who afterwards was declared Past
Great Incohonee for meritorious service, and William H. Hy-
ronemus, of Tennessee, who afterwards became Great Incohonee
of the G. C. U. S.

The longtalk of the Great Incohonee was presented, which
gave an account of the matters that had come under his juris-
diction during the great sun. Among other things mentioned
was the introduction of the Order at the Hawaiian Islands, by
the institution of Hawaiian Tribe, No. i, at Honolulu. It may
be here mentioned in passing, that this Tribe flourished for a
few great suns but finally became extinct. It included among
its members King Kalakaua and some of the leading people of
the Island.

GREAT COUNCIL OF UNITED STATES. 365

He reported the institution of three additional Tribes in Illi-
nois, one in Kansas, and one in Georgia.

He made formal mention of the death of Past Great Inco-
honee Angus Cameron, of Pennsylvania. He earnestly recom-
mended a revision of the ritualistic work of the Order. He also
recommended consideration of the subject of taxation and rep-
resentation, and that the Vice Great Incohonee in charge of a
State reservation at the time a new council is instituted, be
made the Great Prophet of said Great Council, with the title
and rank of Past Great Sachem.

The Great Chief of Records submitted his usual elaborate
and comprehensive report of matters coming under his juris-
diction.

The statistical abstract accompanying the report of the Great
Chief of Records showed that there were Great Councils in 18
States and the District of Columbia ; Tribes under the imme-
diate jurisdiction of the G. C. U. S. in 14 States and 2 Terri-
tories ; total number of Tribes, 557 ; adopted, 4288 ; reinstated,
313; admitted by card, 326; rejected, 233; suspended, 6431;
expelled, 184; withdrawn by card, 410; died, 381 ; number of
members, 36,422 ; Past Great Sachems, 166 ; Past Sachems,
5124; amount expended for relief of brothers, 85,751 fathoms
and 44 inches ; expended for relief of widows and orphans,
33,640 fathoms and 88 inches; expended for education, 317
fathoms and 96 inches ; total receipts of Tribes, 300,680 fathoms
and 57 inches; Tribes instituted, 18; Tribes extinct, 12.

The provisions of the local committee of Columbus for the
entertainment of the G. C. U. S. were very elaborate, and the
hospitality will long be remembered by those present.

The trial through which the Order was passing is also in-
dicated by the report of the Great Keeper of Wampum, who
deplored the fact that the receipts for the great sun had fallen
much below the estimated income, owing, no doubt, to the great
depression of business all over the land, and that the Tribes and
State Great Councils have not ordered supplies as anticipated
by the Finance Committee. The progress of the Order was
not only seriously retarded, but absolutely prevented, through
lack of necessary wampum in the hands of the chiefs of the
G. C. U. S., to properly extend it through the land.

366 IMPROVED ORDER OF RED MEN.

At this council a proposition came from Indiana to adopt a
uniformed side degree for the Order which should use the Con-
tinental (1776) Soldiers' uniform as the distinguishing badge or
emblem of said degree. The Great Council refused to endorse
the proposition.

At this council a new departure was made in the adoption of
a beneficiary law, under whose provisions it was expected that
a sum not exceeding 2000 fathoms would be paid to the bene-
ficiaries of a deceased member. As the law then adopted dif-
fers materially from that afterward in operation, we deem it
unnecessary to make more than this passing allusion to the
legislation adopted.

The Representative from Nebraska, in an eloquent longtalk,
presented various articles used by the aboriginal people of this
country, which were accepted with the grateful thanks of the
Great Council, and the articles deposited with the Great Chief
of Records, to await the future action of the G. C. U. S. This
is the first attempt by the Great Council of the United States
to make a collection of Indian relics.

The article laid over from the last great sun council, estab-
lishing a Permanent Fund for the Order, was taken up and
adopted.

Resolutions of respect to the memory of P. G. I. Angus
Cameron were adopted.

The special committee on that subject submitted a form for
a funeral ceremony. The matter was considered briefly, and
finally referred to the next great sun council.

1878.

The council fire of the G. C. U. S. was kindled at Red Men's
Hall, Baltimore, Md., on the roth of Corn moon, G. S. D. 387,
Great Incohonee Adam Smith presiding.

Previous to the formal kindling of the council fire, an address
of welcome to the visiting Chiefs and Representatives was de-
livered by Great Sachem John H. Bennett, to which Great Inco-
honee Smith appropriately responded.

The Committee on Credentials reported that credentials had
been received from 22 States.

GREAT COUNCIL OF UNITED STATES. 367

The longtalk of the Great Incohonee was submitted, in which
he congratulated the Great Council that, although the great sun
just passed had not been one of marked prosperity, neither had
it been altogether one of clouds and darkness.

He reported the institution of the Great Council of Illinois at
Pekin on the I3th of Hot moon, G. S. D. 387 (June 13, 1878).

During the great sun dispensations had been granted by him
for additional Tribes in Illinois and Georgia.

Among the matters which he earnestly recommended to the
consideration of the Great Council was the importance of mak-
ing provisions to send a qualified chief into the several portions
of the Great Reservation of the United States to instruct weak
Tribes ; for a revision of the ritual ; changes^ in the Beneficiary
Law ; for a union between the branches of the Order of Red
Men, and for the reduction of the charter fee of State Great
Councils. He reported that the applications for membership
in the Beneficiary Association, adopted at the previous council,
had not been as numerous as had been desired and anticipated.

The Great Chief of Records submitted a longtalk of the trans-
actions of his chieftaincy, which was full and complete.

From the statistical abstract presented by the Great Chief of
Records, we glean the following information : Great Councils,
19; reservations without Great Councils, 17; total number of
Tribes, 525 ; Tribes instituted, 9 ; Tribes reorganized, 5 ; Tribes
extinct, 46 ; adopted, 2575 ; reinstated, 414 ; admitted by card,
367; rejected, 108 ; suspended, 6266 ; expelled, 97; withdrawn by
card, 496; died, 303 ; Past Great Sachems, 172 ; Past Sachems,
4622 ; amount expended for relief of brothers, 73,073 fathoms
and 35 inches ; expended for relief of widows and orphans, 3358
fathoms and 6 inches ; expended for burial of dead, 22,205
fathoms and 4 inches ; expended for education, 224 fathoms and
48 inches; total receipts of Tribes, 257,427 fathoms and 21
inches; amount invested by Tribes, 195,820 fathoms and 97
inches ; amount in Tribal wampum belts, 49,737 fathoms and
83 inches.

A lengthy communication was submitted from the Great
Council of California, urging a union between the Independent
Order and the Improved Order of Red Men. The matter was
referred to a committee which subsequently reported in favor of

368 IMPROVED ORDER OF RED MEN.

referring the matter to a special committee with authority to sit
during the recess, and consult with such similar committee as
may be appointed by the Independent Order, and to submit a
full report at the next great sun council, together with such
detailed law for the union of the two Orders as may be agreed
upon by such joint committee should an agreement be reached.

At this council the proposition was again submitted for the
preparation of a degree for the wives, daughters, and sisters of
brothers who had attained the Chief's Degree. The time for
such action had not yet arrived, however, and the Great Council
again voted that it was inexpedient to legislate.

The attention of the Great Council was called to the epidemic
of yellow fever then prevailing in some of the Southern States,
and a contribution was made by each Representative present, and
it was also voted that an appeal be issued to the Order request-
ing a liberal contribution for the benefit of sufferers from the
epidemic, said sums to be forwarded as directed by the Great
Incohonee.

The Great Council again adopted a resolution that it was
inexpedient to adopt a dress uniform for funerals, parades, balls,
etc.

The recommendation of the Great Incohonee, in relation to
arranging for visits to isolated Tribes, bore fruit in the adoption
of a resolution appropriating 200 fathoms to be used for the
contingent expenses of the Great Incohonee, and for the expense
of qualified chiefs that may be appointed by him to visit,
instruct, and encourage such Tribes. By this action was begun
a custom which has continued with marked benefit down to the
present time, and which doubtless resulted eventually in turning
the tide of adversity into the prosperity that afterwards came to
the G. C. U. S.

Various changes were made in the Beneficiary Law tending
to perfect it, and make it more attractive to members of the
Order.

A Committee on Revision of the Ritual was appointed, thus
attempting to again open a question which had received its
quietus for several great suns.

It was voted that the next great sun council be held in the
hunting grounds of New York, N.Y,

MORRIS H. GORHAM.

CHARLES H. LITCHMAN.

GEORGE B. COLFLESH.

WILLIAM H. HYRONEMUS.

PAST GREAT INCOHONEES.

GREAT COUNCIL OF UNITED STATES. 369

The chiefs elected and appointed and raised up for the en-
suing great sun were as follows : —

Great Incohonee, MORRIS H. GORHAM, Pennsylvania.

Great Senior Sagamore, CHARLES H. LITCHMAN, Massachusetts.

Great Junior Sagamore, GEORGE B. COLFLESH, Maryland.

Great Prophet, HUGH LATHAM, Virginia.

Great Chief of Records, JOSHUA MARIS, Delaware.

Great Keeper of Wampum, JOSEPH PYLE, Delaware.

Great Tocakon, WILLIAM H. HYRONEMUS, Tennessee.

Great Minewa, JOHN W. LINCK, Indiana.

1879.

The council fire of the G. C. U. S. was kindled in the hunting
grounds of New York, N.Y., on the 9th of Corn moon, G. S. D.
388, Great Incohonee Morris H. Gorham presiding.

The Committee on Credentials reported that credentials had
been received from 24 States and the District of Columbia.
Among the Representatives admitted for the first time at this
council were Ralph S. Gregory, of Indiana, afterwards Great
Incohonee of the G. C. U. S., and Andrew H. Paton, the
present Great Senior Sagamore of the G. C. U. S.

The longtalk submitted by. the Great Incohonee was an
admirable document, replete with interesting matter, much of
which was of great value as indicating the scheme followed in
establishing the ritual and laws of the Order.

He brought to the attention of the Great Council the death
of Past Great Incohonee Paxon Coats of Ohio.

He reported his action concerning the institution of Tribes
in Georgia and Florida and the reorganization of Osceola Tribe,
No. 7, at Shreveport, La.

He also reported the introduction of the Order into the reser-
vation of Colorado by the institution of Rising Bow Tribe, No. I,
at Central City.

Among the recommendations made by him was one in relation
to the establishment of a fund for aged and indigent members,
and another in favor of a universal password.

He deprecated the propositions for amending the ritual, and
the abuse of candidates in the degree work. He endorsed the
propositions to work in the Chief's Degree, and to drop the pre-
fix " Improved " from the title of the Order,

370 IMPROVED ORDER OF &ED MEN.

The longtalk of Great Incohonee Gorham is of peculiar inter-
est even at the present date. In a comparatively short time
after his services as Great Incohonee, the brother was suddenly
called to the hunting grounds above ; but the imprint that his
zeal and love for the Order left upon its legislation and ritual-
istic work cannot easily be effaced, and will remain as long as
the members of the Order preserve the ancient landmarks.

The Great Chief of Records submitted his longtalk for the
preceding great sun. Among other things he stated that he had
carried out the will of the Great Council in communicating with
the Gross Stamm of the Independent Order of Red Men at its
annual session at Trenton, N.J., and received a reply that the
body had adjourned before the proposition had been received,
and consequently no action had been taken thereon.

He submitted a list of the members of the Order that had
attached themselves to the Beneficiary Association, and gave a
detailed statement of the operations of that adjunct to the Order
during the preceding great sun.

From the statistical abstract of the Great Chief of Records
we glean the following information : Great Councils, 20 ; res-
ervations having no Great Council, 12; adopted, 3017; rein-
stated, 482 ; admitted by card, 157; expelled, 69; withdrawn by
card, 210; died, 84; suspended, 5263; number of members,
28,075 ; Past Great Sachems, 176; Past Sachems, 5035 ; Tribes
instituted, 8 ; Tribes reorganized, 7 ; Tribes extinct, 37 ; total
number of Tribes, 505 ; amount expended for relief of brothers,
79,811 fathoms and 76 inches; expended for relief of widows
and orphans, 2761 fathoms and 39 inches ; burial of the dead,
15,811 fathoms and 74 inches; expended for education, 152
fathoms and 10 inches ; other Tribal disbursements, 105,840
fathoms and 55 inches ; total receipts of Tribes, 234,049 fathoms
and 66 inches ; invested by Tribes, 75,228 fathoms and 97
inches ; in Tribal wampum belts, 59,63 1 fathoms and 46 inches.

In the longtalk of the Great Keeper of Wampum a report was
made of the amount contributed for the Yellow Fever Fund,
giving in detail the names of each individual subscriber, and of
each Tribe in the United States that made a contribution. The
total amount raised was 841 fathoms and 28 inches. Fortunately
very few among those afflicted were members of the Order, and

GREAT COUNCIL OF UNITED STATES. 371

consequently the demand upon the Fund was limited to 61
fathoms and 54 inches, leaving a balance of 779 fathoms and 74
inches. This balance was placed in the wampum belt of the
G. C. U. S., as a relief fund to be drawn upon by the chiefs of
the Great Council whenever in their judgment a meritorious
case for relief is presented.

An elaborate plan was submitted by a Representative from
Maryland, providing for two classes of membership in the Im-
proved Order of Red Men to be styled "Active" and "Non-
active." The matter was referred to a committee, but the Great
Council declined to enter upon the radical changes necessary to
carry out the objects proposed.

The Great Council again refused to adopt the proposed change
by which the business of the Tribes should be done in the
Chiefs Degree.

In like manner, the wise suggestion of the Great Incohonee,
in relation to the establishment of a fund for aged and infirm
members, received an adverse report from the Committee on
the State of the Order, which report was adopted by the Great
Council.

Charters were granted to the Tribes for which dispensations
had been ordered during the interim.

It was voted that the next great sun council be held in the
hunting grounds of Boston, Mass.

One of the most pleasing features of this council was" a fra-
ternal visit made to it by David B. Woodruff, Supreme Chan-
cellor of the Knights of Pythias. He was welcomed to the
fraternal greetings of the Great Council by Great Prophet Hugh
Latham of Virginia, and to the fraternal words of greeting thus
extended to him the visitor responded in a very felicitous
manner.

The agitation of several great suns, for the adoption of a
universal password, finally was rewarded with success at this
council by the adoption of the proposed amendment.

The Great Council endorsed a proposition permitting in
States or Territories where no Great Council existed, by and
with the consent of the Great Incohonee, Tribes to attach
themselves to the nearest Great Council until such time as said
States and Territories contain sufficient Tribes to form a Great

372 IMPROVED ORDER OF RED MEN.

Council. While said Tribes are thus attached, they shall be
subject to the laws and regulations of such Great Council.

Appropriate resolutions in memory of Past Great Incohonee
Paxon Coats were adopted. Similar resolutions were also
adopted in relation to other Great Chiefs and Representatives
whose departure had been reported to the Great Council.

1880.

The council fire of the G. C. U. S. was kindled at Boston,
Mass., on the I4th of Corn moon, G. S. D. 389, Great Inco-
.honee Morris H. Gorham presiding.

The Great Council was welcomed to the State and City in an
eloquent talk by Great Sachem Nicholas Pitman, and a fitting
response was made by Great Incohonee Gorham.

The Committee on Credentials reported that credentials had
been received from 19 Great Councils and seven reservations in
which no Great Council existed.

The longtalk of the Great Incohonee, like that of the pre-
ceding great sun, was full of valuable information and impor-
tant suggestions. He gave in detail his official acts during the
great sun, such as the appointment of Vice Great Incohonees,
official promulgation of the universal password, the decisions
made during the great sun, and other routine work. He rec-
ommended that the Great Council reserve to itself the exclusive
right to print and supply the several reservations with certified
receipts to be used in connection with the universal password.
He also renewed his recommendation that the business of the
Tribes be transacted in the Chief's Degree, and also that a fund
be provided for aged and infirm members.

He reported the institution of the Great Council of Georgia
at Atlanta on the 6th of Hunting moon, G. S. D. 388 (Decem-
ber 6, 1879).

He also reported that dispensations had been issued for two
additional Tribes in Colorado, and one each in Texas and
Florida. Also the introduction of the Order into Arizona
Territory by the institution of Maricopa Tribe, No. I, to be
located at Phoenix, Maricopa County, Arizona.

In announcing the death of Past Great Incohonee George A.

GREAT COUNCIL OF UNITED STATES. 373

Peter, of Ohio, he gave some intensely interesting information
of the manner in which the Order was introduced into Mary-
land, and showed the connecting link between the society of
Red Men that existed in Pennsylvania, and the organizations in
Maryland, out of which came the present Improved Order of
Red Men.

The Great Chief of Records submitted his longtalk which
as usual covered a detailed statement of his work during the
great sun, and the measures taken by him to carry out the
various resolutions of instruction of the G. C. U. S. A new
system of accounts recommended by the Committee on Finance
at the previous great sun council had been adopted, and the
report as rendered by the Great Chief of Records was clear and
explicit, covering every item of receipt and expenditure.

From the statistical abstract presented by the Great Chief of
Records, we obtain the following information : Great Councils,
21 ; reservations without a Great Council, 12; Tribes instituted,
18; Tribes reorganized, 2; Tribes extinct, 30; total number
of Tribes in existence, 491; adopted, 3679; reinstated, 477;
admitted by card, 273; suspended, 4139; expelled, 72; with-
drawn by card, 347; died, 282; number of members, 27,214;
Past Great Sachems, 168 ; Past Sachems, 5250; amount ex-
pended for relief of brothers, 71,237 fathoms and 84 inches;
expended for relief of widows and orphans, 8694 fathoms and
67 inches ; expended for burial of the dead, 18,072 fathoms and
64 inches; expended for education of orphans, 255 fathoms
and 22 inches; expended for other Tribal purposes, 102,481
fathoms and 85 inches ; total receipts of Tribes, 244,276 fathoms
and 22 inches; invested by Tribes, 117,511 fathoms and 16
inches; in Tribal wampum belts, 69,142 fathoms and 2 inches. '

The number of members reported by the Great Chief of
Records was the smallest since the decrease began in G. S. D.
383. This period may be termed the "low tide" in the affairs
of .the Order. From this time the tide turned, and wise,
prudent, and economical legislation began to have its effect both
in the financial affairs of the G. C. U. S., and in the discipline
and energy among the members at large.

Radical changes were made in the laws of the Great Council,
by which the number of Representatives was largely decreased,

374 IMPROVED ORDER OF RED MEN.

and by which representation was restricted entirely to Great
Councils.

The proposition to create a fund for aged and infirm members
of the Order was approved by the Committee on the State of
the Order, but in the opinion of the committee it was a matter
for local legislation. The subject was finally referred to a
special committee to report at the next great sun council.

A special committee on the subject submitted resolutions of
respect to the memory of Past Great Incohonee George A.
Peter, of Ohio.

The chiefs elected and appointed and raised up for the ensu-
ing great sun were as follows : —

Great Incohonee, CHARLES H. LITCHMAN, Massachusetts.

Great Senior Sagamore, GEORGE B. COLFLESH, Maryland.

Great Junior Sagamore, WILLIAM H. HYRONEMUS, Tennessee.

Great Prophet, HUGH LATHAM, Virginia.

Great Chief of Records, JOSHUA MARIS, Delaware.

Great Keeper of Wampum, JOSEPH PYLE, Delaware.

Great Tocakon, JOSEPH W. CLYMER, Pennsylvania.

Great Minewa, RALPH S. GREGORY, Indiana.

It is worthy of remark at this time that the brother elected
at this council to the important position of Great Incohonee
was the first in the history of the G. C. U. S. to pass succes-
sively through the chieftaincies of Great Junior Sagamore,
Great Senior Sagamore, and Great Incohonee. Other chiefs
were elected as Great Incohonee who had at times filled both
of the other chieftaincies, but Great Incohonee Litchman was
the first to pass successively from one to the other. The cus-
tom thus adopted has been continued down to the present time.
Whatever contest is good-naturedly made, occurs in a kind and
fraternal spirit over the election to the chieftaincy of Great
Junior Sagamore. It is assumed, and perhaps rightly, that the
brother elected for that chieftaincy is qualified to advance step
by step, until crowned with the highest honors in the power of
the G. C. U. S. to bestow.

It is also worthy of remark that the Great Council unani-
mously re-elected as Great Prophet Past Great Incohonee Hugh
Latham, of Virginia. For three great suns preceding this
council, Brother Latham had been able to attend the G. C.

GREAT COUNCIL OF UNITED STATES. 375

U. S. only by the exercise of an indomitable will that arose su-
perior to bodily infirmities. It is within the truth to say that
his determination to be present at the council at Boston les-
sened even the few suns that he might have been expected to
live. No influence was sufficient to prevail upon him to remain
at home, and how great the sacrifice made was hardly realized
until, in but a little more than one moon, the sad tidings was
communicated to the Order that the Great Spirit had called
him home.

[The editor of this history may be pardoned this digression,
for the relations between him and Past Great Incohonee La-
tham were those of intimate personal friendship, and nearer
that of father and son than even brothers in our grand fraternity.
He was placed in nomination for each successive chieftaincy by
Past Great Incohonee Latham, and when the brother arose at
the council in Boston " to complete," as he said, " the work
commenced at Philadelphia in 1876 when he first placed in
nomination ' the little chick from Massachusetts,' " his feeble-
ness of body, which was manifest, and the shadow which all
felt was even then upon him, added a solemnity to the occasion
which will never be forgotten by those present.]

The Great Senior Sagamore, on behalf of the Committee on
Entertainment of Massachusetts, stated that the arrangements
for the entertainment of the Great Council of the United
States had been frustrated, and that he was authorized to pre-
sent to the G. C. U. S. the fund of 100 fathoms contributed for
that purpose by the Great Councils of Massachusetts and
Rhode Island, and the donation was accepted with the thanks
of the Great Council.

While the Great Council was assembled, a sad event occurred,
being the sudden death of the wife of Great Incohonee Gorham,
and resolutions were adopted expressing the sympathy of the
Great Council with the bereaved great chief.

Amendments were made in the Beneficiary Law to strengthen
it, and make it further applicable to the needs and wishes of
those whose membership was solicited.

It was voted that the next great sun council be held in the
hunting grounds of Annapolis, Md.

With this record of the year 1880, ends the first section of

376

IMPROVED ORDER OF RED MEN.

the History of the Order under the jurisdiction of the Great
Council of the United States. While the membership had run
down from 40,504 to 27,214, prudent legislation and wise econ-
omy in the management of the finances of the Order had laid
the foundation for the gratifying success hereafter to be re-
corded. The members who participated in the deliberations of
the Great Council of the United States, during the period to
-which we refer, will remember the anxiety felt at that time, and
the great pleasure with which was hailed the change for the
better, that began immediately at the quenching of the council
fire of 1880.

CHAPTER VIII.

THE GREAT COUNCIL OF THE UNITED STATES (1881-1892).

THE fluctuating fortunes of the Order have been shown by
the facts thus far given, and it is very gratifying to here record
the turning-point in the downward trail of the Order, and the
beginning of that era of prosperity which has continued until,
at the time these lines are written, the membership numbers
nearly five times that of the Order at the quenching of the
council fire in 1880.

We have alluded to the causes which led to the decline.
Crippled by a depleted treasury, the great chiefs of the Great
Council of the United States were powerless to increase the
Order, or even to maintain it. Now, by rigid economy, wam-
pum began, slowly but surely, to accumulate, and wisely ex-
pended started the impetus which continues as yet unchecked.

From 1875 to 1880, the membership of the Order steadily
decreased. For the first time in seven great suns, the reports
for 1 88 1 showed a gain, and from that time to 1893 the per-
centage of increase in Tribes, Great Councils, and members has
been wonderful. New State Great Councils have been formed,
the older Great Councils have worked with renewed vigor,
and, where feeble and struggling on the border of complete
dissolution, have become among the strongest reservations of
the Order. In all New England, at the council of 1880, there
were but 495 members. At the present writing there are not
far from 24,000 members in the New England Tribes.

Among other reservations which showed a phenomenal
growth, during the period now to be considered, may be
mentioned Indiana, Illinois, New Jersey, New York, Ohio,
Georgia, and Pennsylvania.

With this increase in members came also a marked improve-
ment in the standing and influence of the Order in the

377

378 IMPROVED ORDER OF RED MEN.

respective localities where its branches were established.
From being comparatively obscure and unknown, the Order
advanced to the front rank among similar fraternal organiza-
tions, and not infrequently passed them in some reservations,
in the rivalry for public favor and support.

With the increase in Tribes and membership came an
increase in the income of the Great Council of the United
States, and means were supplied for the propagation of the
Order, thus extending it into new hunting grounds and insuring
its stability everywhere.

The continued extracts from the records of the Great Council
of the United States, which follow, indicate how this pleasant
result was achieved.

1881.

The council fire of the G. C. U. S. was kindled in the Hall of
the House of Delegates at the State House, Annapolis, Md., on
the 1 3th of Corn moon, G. S. D. 390, Great Incohonee Charles
H. Litchman presiding. After the formal kindling of the
council fire a recess was taken, until the setting of the sun, in
order to take part in the exercises which had been arranged by
the Committee on Reception representing the Great Council of
Maryland and Chesapeake Tribe, No. 32, of Annapolis. These
exercises consisted of prayer by the Rev. William S. South-
gate ; addresses of welcome by the Hon. James T. Bris-
coe, Secretary of State, Hon. Thomas E. Martin, Mayor,
and Brother William T. Iglehart ; a "Welcome Ode"; music
by the Naval Academy Band ; a poem by Past Great Sachem
William Louis Schley, and a benediction. The ceremonies
were in the State House grounds, and were attended by a large
number of the citizens of Annapolis. The Great Incohonee
responded for the Great Council.

On again assembling in council, the Committee on Cre-
dentials submitted its report, from which it was learned that
credentials had been received from ten Great Councils. Repre-
sentatives from other Great Councils held over from the
preceding great sun council.

The longtalk of the Great Incohonee was presented. He
referred to the turn in the tide in the history of the Order ;

GREAT COUNCIL OF UNITED STATES. 379

gave a record of his decisions during the great sun ; and
recommended the liberal use of documents for propagating the
Order, and the appointment of a special committee to gather
and compile material for a full and complete history of the
Order.

He suggested that the minimum age for the admission of a
paleface might be reduced without detriment to the Order.

He reported the institution of the Great Council of New
Hampshire at Manchester on the I3th of Plant moon, G. S. D.
390 (April 13, 1881).

He spoke of the limited number of visits he had been able
to make, even in response to urgent invitations from distant
Tribes, and urged that if provision to meet the expense of such
visitations could be made, the result would be for the benefit of
the Order.

He spoke a kind word for the Beneficiary Plan, and urged
the Representatives present to lend it their support and encour-
agement.

He renewed a recommendation of his predecessor, that the
name of the Order be amended by dropping the word " Im-
proved."

He made official announcement of the death of Past Great
Incohonee and Great Prophet Hugh Latham, of Virginia.

The Great Chief of Records submitted his longtalk, giving
a detailed account of the routine work of his chieftaincy, and
a statement of the receipts and expenditures. He also spoke
of the limited success which as yet ha'd attended the Beneficiary
Plan.

As a matter of historical, interest he contributed the fact, that
at least two of the first great chiefs of this body were yet
living and in good standing in the Order, — Brothers Gorsuch
and Ford. The former was an attendant at this Council.

From the statistical abstract, accompanying the report of the
Great Chief of Records, we glean the following information :
Great Councils, 22 ; reservations without Great Councils, 14 ;
Tribes instituted, 12 ; Tribes reorganized, 6; Tribes extinct, 37;
total number of Tribes in existence, 470 ; adopted, 4390 ; rein-
stated, 461 ; admitted by card, 254 ; suspended, 3651 ; expelled,
53 ; withdrawn by card, 203 ; died, 295 ; total number of mem-

380 IMPROVED ORDER OF RED MEN.

bers, 28,366; Past Great Sachems, 187; Past Sachems, 3535;
amount expended for relief of members, 67,802 fathoms and 10
inches ; expended for relief of widows and orphans, 6057 fathoms
and 79 inches ; expended for burial of dead, 20,310 fathoms and
42 inches ; expended for education of orphans, 181 fathoms and
30 inches ; disbursed for other purposes, 94,835 fathoms and 36
inches ; total receipts of Tribes, 248,796 fathoms and 57 inches ;
invested by Tribes, 1 26,936 fathoms and 93 inches ; in Tribal
wampum belts, 38,432 fathoms and 38 inches.

Past Great Incohonee, Adam Smith, of California, presented
to the council sundry Indian relics which were accepted and
placed in the archives of the G. C. U. S.

The improved financial condition of the G. C. U. S., at this
time, as indicated by a resolution submitted by the Committee
on Finance, and adopted by the Great Council, led to the appro-
priating of 600 fathoms, instead of the usual appropriation of
loo fathoms to be added to the Permanent Fund of the Order.
The Committee also adopted the suggestion of the Great Inco-
honee by appropriating 200 fathoms for the contingent expenses
of that great chief.

A favorable report was made by the Judiciary Committee in
relation to striking out the word " Improved " from the title of
the Order, but the amendment of the laws to that effect was
laid over for one great sun.

The proposition for transacting the work of Tribes in the
Chief's degree also received a favorable report from the Com-
mittee on the State of the Order, and a resolution was adopted
asking the various State Great Councils to express an opinion
as to the advisability of the proposed change.

The Great Council again refused to adopt any other uniform
than the regalia then used.

The Special Committee on the subject reported favorably
upon the idea of establishing a fund for aged and infirm mem-
bers, and requested to be continued for one great sun for final
report. The report of the Committee was adopted.

Elaborate resolutions of thanks were adopted as an expression
of the gratitude of the Great Council for the hospitality with
which the members thereof had been entertained by the Red
Men of Annapolis.

GREAT COUNCIL OF UNITED STATES. 381

Arrangements were made for issuing a charter to the Great
Council of Louisiana.

Appropriate resolutions were adopted concerning the death
of Past Great Incohonee and Great Prophet Hugh Latham, of
Virginia.

The Special Committee on the subject was authorized to
continue during the great sun recess and prepare a circular
descriptive of the Order for use among palefaces ; and to collect
material for a history of the Order.

Easton, Pa., was selected as the place for kindling the next
great sun council fire.

Past Great Incohonee Morris H. Gorham, of Pennsylvania,
was unanimously elected Great Prophet to fill the vacancy
caused by the death of Past Great Incohonee Hugh Latham, of
Virginia.

The Committee appointed at the preceding great sun coun-
cil to consider the question of a new ritual for Degree Councils,
was at its request continued for another great sun.

1882.

The council fire of the G. C. U. S. was kindled at Easton,
Pa., on the I2th of Corn moon, G. S. D. 391, Great Incohonee
Charles H. Litchman presiding.

Previous to the formal kindling of the council fire, an address
of welcome was delivered by Past Sachem Thomas D. Tanner
on behalf of the two Tribes of that city, to which an appropriate
response was made by Great Incohonee Litchman.

After the kindling of the council fire, the Committee on Cre-
dentials reported that credentials had been received from 17
reservations.

The Great Incohonee submitted his longtalk, which stated
that during the year he had made an extensive journey across
the Continent, visiting the Order, and being royally received in
thirteen great reservations.

He recommended that the first Great Prophet of State Great
Councils be made a Past Great Sachem by dispensation at the
end of the term ; that the word " Improved " be stricken from
the title of the Order; that the charter fee of Tribes be in-
creased ; and that the Prophets of Tribes be elected from Past
Sachems,

382 IMPROVED ORDER OF RED MEN.

He reported the institution again, of the Great Council of
Louisiana, and the probability that a Great Council would soon
be instituted in each of the States of Colorado and Florida.
On the 'other hand, the Great Council of Rhode Island was re-
ported to be in a feeble condition.

One dispensation granted by him, by which Squantum Tribe,
No. i, of Biddeford, Me., was attached to the jurisdiction of the
Great Council of New Hampshire, was the first consolidation of
this kind in the history of the Order, and was in accordance
with a vote adopted by the Great Council but a few great suns
before. The precedent thus established has been subsequently
followed in other reservations with marked benefit to the iso-
lated Tribes thus attached.

He spoke of the probabilities of revival of the Order in Ne-
braska, Connecticut, and Utah.

The Great Chief of Records submitted his longtalk, reporting
that there had been a larger increase than reported at the last
great sun council, and that the tide of prosperity seemed to
have set in.

From the statistical abstract, accompanying the report of the
Great Chief of Records, we glean the following information :
Great Councils, 22; Reservations without a Great Council, 12;
total number of Tribes, 465; adopted, 4148; reinstated, 444;
admitted by card, 99 ; suspended, 2604 ; expelled, 47 ; with-
drawn by card, 173; died, 276; total number of members,
29,965 ; Past Great Sachems, 178 ; Past Sachems, 5620 ; amount
expended for relief of members, 81,200 fathoms and 22 inches ;
expended for relief of widows and orphans, 16,654 fathoms and
43 inches ; expended for education, 132 fathoms and 76 inches;
expended for other purposes, 99,248 fathoms and 68 inches ;
total Tribal receipts, 270,551 fathoms and 43 inches; invested
by Tribes, 148,760 fathoms and 73 inches ; in Tribal wampum
belts, 45,920 fathoms and 55 inches.

He reported quite a handsome increase in the membership of
the Beneficiary Association, there having been an addition of 241
to its list, the membership at the time of the report being 473.

The Special Committee on the subject of establishing a fund
for aged and infirm members submitted a report, which, at the
request of the Committee, was laid over until the succeeding

GREAT COUNCIL OF UNITED STATES. 383

great sun council. It was then taken up, and the substance of
it incorporated in the laws. The report was as follows : —

The committee to whom was referred the matter of arranging and devising
a plan for a continued membership by brothers over the age of fifty great
suns, whose Tribes shall become extinct, and for the creation of a charitable
fund for the sole use and benefit of such aged brothers, have had the same
under consideration and beg leave to report the following :

That any Tribe which shall hereafter become extinct for any cause what-
ever, containing within its membership at the time of its extinction a member
or members in good standing and severally entitled to a withdrawal card
therefrom, according to the laws of the Order, and who shall, within the three
moons next after the extinction of such Tribe, make application for and
receive such withdrawal card, shall, within the three moons next after the
procurement of such withdrawal card, make application for membership, accord-
ing to the law of the Order, to the proper Tribe, and in case such application
to such Tribe shall be refused on account of age or infirmity of such appli-
cant, then, and in that case, said Tribe shall receive such brother, if other-
wise worthy, under the regulations hereafter provided.

If such brother, upon his application to such Tribe, shall be rejected on
account of his age and infirmity as aforesaid, and shall otherwise be found
worthy and accepted by such Tribe, he shall then and thereafter be and be-
come a member of said Tribe, subject to all the rights and privileges thereof,
except said Tribe shall not be liable to such brother for benefits when unable
to follow the hunt, and funeral expenses and donations and provisions made
for the members of such Tribe other than such brother. Such brother upon
being so received into such Tribe shall pay to the Keeper of Wampum of such
Tribe, and shall regularly thereafter, pay his dues as other members are re-
quired to do. Such Keeper of Wampum shall keep all such dues and fees so
paid by such brother as a separate fund to be expended as hereinafter made
and provided.

There shall be assessed and collected from each member of every Tribe at
the beginning of each great sun two inches, which sum, together with the
admission fee and dues of such brother when so collected, shall be remitted
by the Keeper of Wampum of each Tribe to the Great Keeper of Wampum
of the jurisdiction wherein such Tribe is located, accompanying which shall
be a report stating from what source and for what purpose said wampum was
collected. The wampum so collected shall be held by the Great Keeper of
Wampum as a special fund for the relief of such brother. Such brother shall
receive benefits and assistance from said funds when unable to follow the
hunt, according to the law in force on that subject in the jurisdiction wherein
his Tribe is located. But such brother shall not receive such assistance ex-
cept upon the application in his behalf, of the Keeper of Wampum and the
recommendation of his Tribe, under the seal of such Tribe, to the Great
Keeper of Wampum. The Great Keeper of Wampum, upon such applica-
tion, shall send the wampum so to be paid said brother to the Keeper of

384 IMPROVED ORDER OF RED MEN.

Wampum of his Tribe, who will pay the same to such brother and take his
receipt therefor.

Such Keeper of Wampum shall, as to said fund, keep an account with each
Tribe wherein shall appear the names of all such brothers and report the
same to the State Great Council and to the Great Council of the United States
at each council thereof.

The wampum herein provided for such brothers shall at all times be gov-
erned by the amount in the wampum belt, but shall in no case exceed three
fathoms per seven suns, and each of the several Great Councils shall deter-
mine from time to time in what manner said fund shall be paid or disposed
of, not exceeding three fathoms per seven suns to each brother as herein
provided.

The special committee to prepare a circular to use in spread-
ing the Order among palefaces made a report which was adopted.
The circular briefly set forth the aims and objects of the Order,
and gave information necessary to guide palefaces who desired
admission to Tribes, or who wished to form new Tribes.

A new applicant for favor, in the shape of a publication in the
interest of the Order, having made its appearance, the Great
Council adopted the following ; —

Resolved, That this Great Council recommends to the favor-
able consideration of the Order everywhere, The Wampum Belt,
issued in the interests of the Improved Order of Red Men, by
Brother Charles H. Litchman, of Marblehead, Mass.

The chiefs elected for the ensuing great sun were as fol-
lows : —

Great Incohonee, GEORGE B. COLFLESH, P. G. S., Maryland.

Great Senior Sagamore, WM. H. HYRONEMOUS, P. G. S., Tennessee.

Great Junior Sagamore, RALPH S. GREGORY, P. G. S., Indiana.

Great Prophet, ADAM SMITH, P. G. I., California.

Great Chief of Records, JOSHUA MARIS, P. G. I., Delaware.

Great Keeper of Wampum, JOSEPH PYLE, P. G. I., Delaware.

The chiefs-elect were raised up to their respective stumps,
with the exception of the Great Incohonee, who was detained at
home by the illness of one of his family.

P. G. I. Andrew J. Baker, acting temporarily as Great Inco-
honee, ruled that the Great Incohonee-elect, not having been
raised to his stump, could not exercise the powers conferred by
the laws upon a Great Incohonee, and that therefore the ap-
pointees by him for Great Tocakon and Great Minewa, could

GREAT COUNCIL OF UNITED STATES. 385

not be raised up ; and that it rested with the Great Senior
Sagamore to fill the vacant stump, and to appoint to said
chieftaincies.

The Great Senior Sagamore declined, under the circum-
stances, to make the appointments.

It was then voted that the Great Prophet, the Past Great
Incohonees resident in Baltimore, and such other chiefs as
may attend, be instructed to raise up the Great Incohonee-elect,
and the chiefs he may appoint, at a special council to be con-
vened at some suitable time and place in Baltimore, Md.

This duty was performed on the 23d sun of Corn moon, at
which time the Great Incohonee-elect was raised up. The great
chiefs appointed and raised up at the same time were William
Louis Schley, P. G. S., of Maryland, Great Tocakon, and Charles
C. Conley, P. G. S., of Pennsylvania, Great Minewa.

The Great Council selected Atlantic City, N.J., as the place
for kindling the next great sun council fire.

The law relative to the fiscal great sun of the G. C. U. S.
was amended so as to make the great sun end on the first sun
of Buck moon instead of the first sun of Cold moon.

1883.

The council fire of the G. C. U. S. was kindled in the Masonic
Hall, Atlantic City, N.J., on the nth of Corn moon, G. S. D.
392, Great Incohonee George B. Colflesh presiding.

An address of welcome on behalf of the Red Men of New
Jersey was delivered by Past Great Sachem D. C. Vannote, of
New Jersey, to which a fitting response was made by the Great
Incohonee.

The Committee on Credentials reported that credentials had
been received from 18 Great Councils.

The Great Incohonee submitted his longtalk, in which he
made official announcement of the sudden death of Past Great
Incohonee Morris H. Gorham, of Philadelphia, Pa.

He reported 6 new Tribes organized under the immediate
jurisdiction of the G. C. U. S. in the States of Texas, Kansas,
North Carolina, and Iowa. The remainder of the report covered
the routine work of his chieftaincy.

386 IMPROVED ORDER OF RED MEN.

The longtalk of the Great Chief of Records was the most
satisfactory which had been received for many great suns.

He reported a substantial increase in the Beneficiary Associa-
tion, the number of members at the end of the fiscal sun being
874, and the amount paid to beneficiaries of deceased members,
3186 fathoms and 53 inches.

From the statistical abstract we glean the following informa-
tion : Number of Great Councils, 23 ; reservations without a
Great Council, 14; total number of Tribes, 462; adopted, 9106;
reinstated, 814; admitted by card, 352; suspended, 3404;
expelled, 66 ; withdrawn by card, 250 ; died, 398 ; total number
of members, 35,217; Past Sachems, 5439; Past Great Sachems,
181 ; amount expended for relief of members, 112,380 fathoms
and 82 inches ; expended for relief of widows and orphans,
9151 fathoms and 63 inches; expended for burial of the dead,
32,164 fathoms and 22 inches; expended for education of
orphans, 250 fathoms and 25 inches ; expended for other Tribal
purposes, 1 59,068 fathoms and 26 inches ; total receipts of
Tribes, 402,312 fathoms and 40 inches; amount invested by
Tribes, 374,443 fathoms and 46 inches ; in Tribal wampum
belts, 62,598 fathoms and 67 inches.

An interesting feature of this council was the presentation
and placing upon the records of numerous testimonials of affec-
tion and esteem from State Great Councils in memory of Past
Great Incohonee Morris H. Gorham, whose sudden death had
been announced by the Great Incohonee.

It will be remembered that for many great suns the question
of consolidating the outside organizations of Red Men with the
Improved Order had been brought up. The report of the
Committee on the State of the Order upon this subject ex-
plained the situation, as it then existed, fully, and favored con-
solidation under certain regulations. The report was adopted,
the Great Council thereby placing itself on record as willing to
welcome them all to membership, allowing them individually
to hold the same relative honors in this Order they had earned
in the others.

The members of the Great Council were the recipients ot
unremitting attention on the part of the brothers of New Jersey,
and their gratitude found expression in appropriate resolutions.

GREAT COUNCIL OP UNITED STATES. 387

A special committee of three was appointed to search for a
proper Indian word signifying "brother," which might be used
by the Order.

The report of a Committee on the Revision of the Constitu-
tion and Laws of the Order made its report, which was consid-
ered in Committee of the Whole, and after being considerably
amended the further consideration was postponed until the
next great sun council.

The special committee on that subject presented a report
upon the death of Past Great Incohonee Morris H. Gorham,
and a page of the Record of this Great Council was dedicated
to his memory.

Springfield, 111., was selected as the place for kindling the
next great sun council fire.

1884.

The council fire of the G. C. U. S. was kindled in the Hall
of the House of Representatives, in the Capitol Building at
Springfield, 111., on the Qth of Corn moon, G. S. D. 393, Great
Incohonee George B. Colflesh presiding.

Previous to the kindling of the council fire, an eloquent long-
talk was delivered by Past Great Sachem Owen Scott, of Illi-
nois, in which he welcomed the G. C. U. S. to the hunting
grounds and hearts of the Red Men of Illinois. A fitting and
appropriate response was made by Past Great Incohonee Chas.
H. Litchman, who spoke for the Great Council in the absence of
the Great Incohonee by reason of temporary illness.

The Committee on Credentials reported that credentials had
been received from 18 Great Councils, besides 4 holding over
from the previous great sun council. Among those admitted
for the first time at this council, was Past Great Sachem Thomas
E. Peckinpaugh, of Ohio, the present Great Incohonee of the
United States.

The Great Incohonee presented his longtalk for the previous
great sun. He gave official announcement of the institution of
the Great Council of Florida, on the I3th of Snow moon,
G. S. D. 393 (February 13, 1884).

He also reported that a dispensation had been issued for in-
stitution of the Great Council of Colorado.

388 IMPROVED ORDER OF RED MEN.

He also reported that the Great Spirit in His wisdom had
again seen fit to remove from the hunting grounds of earth a
chief of the Great Council of the United States, Great Chief of
Records, and Past Great Incohonee Joshua Maris, and also
made official mention of the death of Past Great Incohonee
Daniel W. Carter, who, at the time of his death, was Chief of
Records of the Great Council of Delaware.

He reported the organization of new Tribes under the juris-
diction of the G. C. U. S. in Florida, South Carolina, Iowa, Col-
orado, and Kansas, and the introduction again of the Order into
Arkansas, by the institution of Mineola Tribe, No. i, at Hot
Springs.

The Great Chief of Records, pro tern., Joseph A. Bond, of
Delaware, presented his longtalk.

From the statistical abstract, accompanying the report of the
Great Chief of Records, we glean the following interesting
information : Great Councils, 24 ; reservations where no Great
Council existed, 13; total number of Tribes, 528; adopted,
9067 ; reinstated, 534 ; admitted by card, 332 ; suspended, 3091 ;
expelled, 47 ; withdrawn by card, 275 ; died, 340 ; total number
of members, 41,497; amount expended for relief of members,
102,051 fathoms and 30 inches; expended for relief of widows
and orphans, 4892 fathoms and 14 inches ; expended for the
burial of the dead, 27,920 fathoms and 29 inches ; expended for
education of orphans, 194 fathoms and 28 inches; other Tribal
disbursements, 138,808 fathoms and 31 inches; total receipts of
Tribes, 363,951 fathoms and 70 inches; invested by Tribes,
458,574 fathoms and 4 inches ; in Tribal wampum belts, 146,743
fathoms and 22 inches.

He reported that there had been an addition of 754 names to
the Beneficiary Association, and there had been paid out during
the great sun 4726 fathoms and 50 inches, to beneficiaries of
deceased members.

A special committee of five was appointed, to take into con-
sideration the conflict of opinion alleged to exist as to the origin
and early history of the Order, and report at the next great sun
council. In this connection a copy of the history upon which
Past Great Incohonee Morris H. Gorham of Pennsylvania had
been at work at the time of his sudden death, was presented to

GREAT COUNCIL OF UNITED STATES. 389

the Great Council, received by that body, and referred to the
Special Committee on the History of the Order here alluded to.

The further consideration of the Revised Constitution and
Laws was resumed at this council, and the Constitution and
General Laws as then amended were adopted and promulgated.

Charters were ordered to be issued for the Great Councils of
Iowa, Colorado, Florida, and Kansas, and for the various Tribes
in Arkansas, Florida, South Carolina, Iowa, and Kansas.

The Special Committee on selecting some appropriate Indian
word signifying "brother," reported the result of their re-
searches. They found many terms of a general fraternal sense,
but none of the desired specific meaning, and therefore made
no recommendation.

The Special Committee on Resolutions in memory of the late
Great Chief of Records, Joshua Maris, P. G. I., submitted a
report, which was adopted. The same committee presented
resolutions upon the death of Past Great Incohonee Daniel W.
Carter, which were also adopted. A memorial page was set
aside for each of the chiefs named.

The chiefs elected and appointed and raised up for the ensu-
ing term were as follows : —

Great Incohonee, WM. H. HYRONEMUS, P. G. S., Tennessee.

Great Senior Sagamore, RALPH S. GREGORY, P. G. S., Indiana.

Great Junior Sagamore, Louis BECKHARDT, P. S., New York.

Great Prophet, CHARLES H. LITCHMAN, P. G. I., Massachusetts.

Great Chief of Records, CHARLES C. CONLEY, P. G. S., Pennsylvania.

Great Keeper of Wampum, JOSEPH PYLE, P. G. I., Delaware.

Great Tocakon, LUKE S. ROSENCRANCE, P. G. S., New York.

Great Minewa, ADDISON KNICKERBOCKER, P. G. S., Illinois.

Permission was given to translate the Ritual of the Order
into the Danish language, provided that no expense was thereby
incurred, and provided further, that the translation should be
the property of the G. C. U. S.

Numerous changes were made in the laws governing the Ben-
eficiary Association.

From this council dates the custom now in vogue of a stand-
ing Committee on Finance, which meets previous to the kin-
dling of the council fire of the G. C. U. S., for the examination of
the books and accounts, and for the purpose of making such

396 IMPROVED ORDER o£ RED MEN.

recommendations to the G. C. U. S. as the exigencies of the
Order seem to require.

The hunting grounds of Elmira, N.Y., were selected as the
place for kindling the next great sun council fire.

1885.

The council fire of the G. C. U. S. was kindled in the wig-
wam of Massasoit Tribe, No. 14, at Elmira, N.Y., on the 8th
of Corn moon, G. S. D. 394, Great Incohonee William H.
Hyronemus presiding.

The Committee on Credentials reported that credentials had
been received from 21 Great Councils.

The Great Incohonee submitted his longtalk.

He reported the institution of the Great Council of Colorado
on the 23d sun of Sturgeon moon, G. S. D. 393 (August 23,
1884).

He also reported the institution of the Great Council of Kan-
sas, in the city of Parsons, on the i/th of Hunting moon, G. S. D.
393 (December 17, 1884).

He also reported the institution of the Great Council of Iowa
in the city of Oskaloosa, on the i8th of Hunting moon, G. S. D.
393 (December 18, 1884).

Another Tribe had been instituted in the reservation of
Texas, and the Order had been introduced into Montana by the
institution of Silver Bow Tribe, No. I, Butte City, and into Wis-
consin by the institution of Oshkosh Tribe, No. I, at Oshkosh.

He also referred to a pleasant tour made by him through the
Southern States, on which occasion he was the guest of the
members of the Order in that section of the country. Among
the recommendations made were the establishment of a home
for the aged and indigent Red Men and their widows, and that
the Great Council hold its councils every two great suns.

The longtalk of the Great Chief of Records was a full and
explicit statement of the work done by him since the last great
sun council. From the statistical abstract, accompanying the
report of the Great Chief of Records, we learn that the number
of Great Councils was 25 ; reservations where no Great Councils
existed, 9 ; total number of Tribes, 543 ; adopted, 6633 ; rein-
stated, 344 ; admitted by card, 298 ; suspended, 4465 ; expelled,

GREAT COUNCIL OF UNITED STATES.

76 ; withdrawn by card, 355 ; died, 403 ; total number of mem-
bers, 43,619; Past Great Sachems, 215 ; Past Sachems, 6668;
amount expended for relief of members, 109,476 fathoms and
20 inches ; expended for relief of widows and orphans, 3473
fathoms and 95 inches ; expended for burial of the dead, 29,788
fathoms and 61 inches ; expended for education of orphans,
679 fathoms and 86 inches; other Tribal disbursements, 160,814
fathoms and 63 inches ; total receipts of Tribes, 360,163 fathoms
and 13 inches; invested by Tribes, 495,966 fathoms and 58
inches ; in Tribal wampum belts, 100,546 fathoms and 15 inches.

He reported a great falling off in the membership of the
Beneficiary Association.

The improved condition of the financial affairs of the G. C. U. S.
may be learned from the statement in the longtalk of the Great
Keeper of Wampum, that the total receipts for the great sun,
including balance on hand at last settlement, were 10,814
fathoms and 36 inches.

We have already referred to the fact that at various times
attempts had been made to induce the G. C. U. S. to adopt a
side degree into which could be admitted the wives and female
relatives of the members of the Order. At this council a com-
munication was received from the Great Council of Massachu-
setts, asking that permission be granted for a degree to which
female relatives of the members of the Order could be admitted,
and that a code of laws be adopted governing the same. The
proposition was referred to a special committee which subse-
quently reported in favor of the proposed action. This report
was adopted, and the committee submitted a further report later
in the council, with the rules and regulations for the govern-
ment of the Degree of Pocahontas thus established, the same to
go into effect after the first of the Cold moon, G. S. D. 395
(January I, 1886). Under the appropriate chapter, further allu-
sion will be made to this important action of the G. C. U. S.

Up to the present time the regalia and jewel for a Past Great
Incohonee had not been defined with sufficient clearness, and at
this council a resolution was adopted describing what they
should be.

The question of a uniform degree again claimed the attention
of the G. C. U. S., and the matter was referred to the Committee

392 IMPROVED ORDEJl OF RED MEN.

on the State of the Order, which subsequently reported general
laws governing a uniform rank to be known as the " Knights
of Tammany," with a uniform appropriate. The matter was
adopted, with the proviso that no part of it should be used until
a ritual therefor had been approved by the G. C. U. S.

A badge to be worn at funerals in lieu of regalia was
adopted.

It was voted to kindle the next great sun council fire in the
hunting grounds of Detroit, Mich.

The Great Council again refused to adopt the proposition that
the business of the Tribes should be transacted in the Chief's
Degree.

A pleasing feature of this council was an address of welcome
on behalf of the city of Elmira by His Excellency David B. Hill,
then Governor of the State.

1886.

The council fire of the G. C. U. S. was kindled in Harmonic
Hall, Detroit, Mich., on the I4th of Corn moon, G. S. D. 395,
Great Incohonee William H. Hyronemus presiding.

Previous to the formal kindling of the council fire, addresses
of welcome were made by Past Sachem John M. Herz and Great
Sachem William W. Tanner, to which an appropriate response
was made by Great Incohonee Hyronemus.

The Committee on Credentials reported that credentials had
been received from 22 reservations.

The Great Incohonee presented his longtalk, which opened
with congratulations that the Order had made a gain during
the great sun of nearly 8000 members. He especially compli-
mented Massachusetts, New York, Pennsylvania, and New
Jersey for the work done in those reservations. He reported
the Great Council of Kentucky in a crippled condition, with
only one Tribe in good working order. Among his recommen-
dations was one that the Tribes in the reservations of Connec-
ticut, Rhode Island, and Vermont be placed under the jurisdiction
of the Great Council of Massachusetts. He made official an-
nouncement of the death of Past Great Incohonee William
Beesley Davis. He also made report of his visitations through
the Southern States, and the hospitality with which he was
there received.

RALPH S. GREGORY

CHARLES C. CONLEY.

THOMAS J. FRANCIS.

THOMAS K. DONNALLEY.

PAST GREAT INCOHONEES.

GREAT COUNCIL OF UNITED STATES. 393

The Great Chief of Records presented an extended longtalk
of the transaction of his chieftaincy during the great sun.

From the statistical abstract, accompanying the longtalk of
the Great Chief of Records, we glean the following information :
Number of Great Councils, 24 ; reservations having no Great
Council, 12; total number of Tribes, 591; adopted, 12,506;
reinstated, 612; admitted by card, 328; suspended, 5587; ex-
pelled, 55; withdrawn by card, 300; died, 489; total number
of members, 50,263 ; Past Great Sachems, 223 ; Past Sachems,
7115 ; amount expended for relief of members, 136,144 fathoms
and 50 inches ; expended for relief of widows and orphans,
5412 fathoms and 80 inches ; expended for burial of the dead,
37,150 fathoms and 48 inches; other Tribal disbursements,
164,444 fathoms and 79 inches ; total Tribal receipts, 450,469
fathoms and 60 inches ; Tribal investments, 596,271 fathoms
and 79 inches; in Tribal wampum belts, 106,915 fathoms and
86 inches.

His report of the Beneficiary Association showed that the
membership was gradually falling off, and that it had not met
with the success its friends fondly hoped.

He reported the Order in Arkansas, Kentucky, and Rhode
Island as in feeble condition, if not defunct.

The report in the longtalk of the Great Keeper of Wampum
showed the financial affairs of the G. C. U. S. to be in a healthy
condition, with ample wampum to meet current expenses.

A new charter was granted to the Great Council of Virginia,
to replace the original, lost or destroyed during the war.

The Committee on History of the Order, previously ap-
pointed, reported progress, and requested further time, which
was granted.

The chiefs elected and appointed and raised up for the ensu-
ing great sun were as follows : —

Great Incohonee, RALPH S. GREGORY, P. G. S., Indiana.

Great Senior Sagamore, THOMAS J. FRANCIS, P. G. S., New Jersey.

Great Junior Sagamore, THOMAS K. DONNALLEY, P. G. S., Pennsylvania.

Great Prophet, GEORGE B. COLFLESH, P. G. I., Maryland.

Great Chief of Records, CHARLES C. CONLEY, P. G. S., Pennsylvania.
Great Keeper of Wampum, JOSEPH PYLE, P. G. I., Delaware.

Great Tocakon, THOS. E. PECKINPAUGH, P. G. S., Ohio.

Great Minewa, A. ANDREWS, P. S., California.

IMPROVED ORDER OF RED MEN.

The recommendation of the Great Incohonee was approved,
placing the reservations of Connecticut, Rhode Island, and Ver-
mont under the jurisdiction of the Great Council of Massachu-
setts, and the request of the Great Council of Georgia was
granted, placing the reservations of South Carolina and Ala-
bama under the jurisdiction of said Great Council until such
time as the States named should be in condition to erect and
maintain a State Great Council.

Various amendments to the Beneficiary Association Law were
presented, considered, and adopted.

It was voted that the council fire of the next great sun coun-
cil be kindled in the hunting grounds of Wilmington, Del.

One of the important actions of this council was the adoption
of rules governing a uniformed degree for the Order, to be
known by the title of the " Chieftains' League," and the cere-
mony to be used therein to be that already adopted for Benefi-
cial Degree Councils, with slight alteration. This action was
practically the completion of that begun at the preceding great
sun council, the new title being in place of " Knights of Tam-
many," accepted at that time.

A memorial upon the death of Past Great Incohonee William
Beesley Davis was adopted.

A committee of five was appointed to prepare a plan for the
erection of a home for Red Men.

At this council a Ritual for the Degree of Pocahontas was
presented and adopted.

As an indication that the Great Council did not confine its
.charitable operations solely to the members of the Order, it
may be mentioned that at this council an appropriation of 100
fathoms was made in aid of the sufferers by the earthquake in
Charleston, S.C.

1887.

The council fire of the G. C. U. S. was kindled in Odd
Fellow's Hall, Wilmington, Del., on the I3th of Corn moon,
G. S. D. 396, Great Incohonee Ralph S. Gregory presiding.

Previous to the formal kindling of the council fire, the Great
Council was welcomed to the reservation of Delaware by Past
Great Incohonee Joseph Pyle, who was followed by John M.

GREAT COUNCIL OF UNITED STATES. 395

Whitford, Deputy Grand Master of the Independent Order of
Odd Fellows, who for the Order he represented welcomed the
Great Council to the State. A fitting and appropriate response
was made by Great Incohonee Gregory.

The Committee on Credentials reported that credentials had
been received from 24 Great Councils.

The Great Incohonee submitted his longtalk.

During the great sun he had issued a proclamation in which
he had declared that the work of the Chieftains' League would
be issued on and after the first sun of Cold moon, G. S. D. 396
(January i, 1887), and the work of the Degree of Pocahontas.
on and after the I5th sun of Cold moon, G. S. D. 396 (January
15, 1887), and that in accordance with the action of the
G. C. U. S., he had placed the reservations of Connecticut,
Rhode Island, and Vermont under the jurisdiction of the Great
Council of Massachusetts, and the reservations of South
Carolina and Alabama under the jurisdiction of the Great
Council of Georgia.

A dispensation had been granted for the institution of a
Tribe in Toronto, Can., being the first Tribe instituted on this
Continent outside of the limits of the United States.

He reported the organization of the Great Council of
Connecticut on the ist of Sturgeon moon, G. S. D. 396
(August i, 1887).

He also announced the organization of a Chieftains' League
in Pennsylvania and another in New Jersey.

The correspondence between him and the Chiefs, in the
various parts of the great reservation of the United States, was
given in full.

The longtalk of the Great Chief of Records was a very
interesting document. He reported that almost every reser-
vation showed an increase in membership, the net gain for the
great sun being about 13,000.

From the statistical abstract, accompanying the longtalk of
the Great Chief of Records, we glean the following information :
Number of Great Councils, 24; reservations without a Great
Council, 12; adopted, 18,411; reinstated, 575; admitted by
card, 564; suspended, 5749; expelled, 79; withdrawn by card,
512; died, 476; total number of members, 63,200; Past

396 IMPROVED ORDER OF RED MEN.

Great Sachems, 242; Past Sachems, 8120; amount expended
for relief of members, 143,445 fathoms and 3 inches ; expended
for relief of widows and orphans, 5191 fathoms and 88 inches;
expended for burial of the dead, 35,541 fathoms and 48 inches;
other Tribal disbursements, 210,075 fathoms and 10 inches ; total
receipts of Tribes, 560,582 fathoms and 57 inches ; Tribal in-
vestments, 573,312 fathoms and 65 inches; in Tribal wampum
belts, 167,351 fathoms and 97 inches.

His report of the Beneficiary Fund was not very encouraging
as to its condition or hope for the future.

Charters were granted for the new Tribes at Toronto, Can.,
and Minneapolis, Minn., and for the Great Council of
Connecticut.

The reservation of Wisconsin was placed under the jurisdic-
tion of the Great Council of Illinois.

The rules governing the Degree of Pocahontas were amended
so as to permit membership to members of the Improved Order
of Red Men of the Chief's Degree in good standing in their
Tribes, and to any women over 18 years of age of good moral
character. Also that past officers of organizations that were in
existence prior to the promulgation of the Degree of Pocahontas,
said bodies having accepted the provisions of the law, were
declared to be entitled to the rank and honors of Past Chiefs,
and Great Councils were required to make out and present to
the Great Chief of Records of the G. C. U. S. a report every
great sun of the Councils of the Degree of Pocahontas under
their jurisdictions. Previously the membership had been re-
stricted to members of the Order of the Chief's Degree and
their immediate relatives.

The Special Committee on History of the Order submitted
majority and minority reports as follows : —

MAJORITY REPORT.

GREAT CHIEFS AND BROTHERS : Your Committee to whom was
referred the origin and early history of our organization, known
to-day as the Improved Order of Red Men, respectfully submit
the following report as the result of our investigation : During
Worm moon, G. S. D. 395, they met according to appointment

GREAT COUNCIL OF UNITED STATES. 397

in the city of Baltimore with all -members of the Committee
present, when it was duly organized by the selection of A. S.
Williams, of Tennessee, as Chairman, and G. C. of R. Charles
C. Conley, of Pennsylvania, as Secretary.

Brothers P. G. I. George W. Lindsay and P. S. William G. Hol-
lis, representing respectively the " Gorham " and " Lindsay " His-
tories of the Order were present with all their manuscripts and
authorities for the establishment of their different theories, all
of which were cheerfully placed in the hands of your Committee
for their scrutiny and investigation ; Bros. Lindsay and Hollis
remaining with the Committee for the purpose of explaining any
matter pertaining to the manuscript and documents that might
-not be of themselves sufficiently clear to the minds of the Com-
mittee, for which assistance your Committee gratefully acknowl-
edge their obligation.

Your Committee find from the various documents and proofs
submitted, that there existed during the early history of our
American country many societies of men formed for the purpose
of attaining a higher degree of religious, social, and political
freedom, than was accessible through the ordinary avenues of
civil life as tolerated by the authority emanating from the throne
of royal rulers ; the guiding principles and leading features of
which were derived in a great measure from the manners, cus-
toms, and traditions of the Aborigines of the American Con-
tinent. It seems conclusive from the evidence extant that the
American paleface was early imbued with many of the com-
mendable characteristics that marked the nature of the North
American Indian or Red Man of the forest ; so much so that
they soon commenced to manifest an admiration for many of his
traits of character, and to inscribe them upon their banners as
worthy of the emulation of all true lovers of liberty, home, and
friends. Among the most prominent characteristics exhib-
ited by the nature of the North American Indian, and which
seemed to meet a heartier response from the bosom of the primi-
tive American paleface, was his love of freedom, devotion to
friends, and implicit faith and confidence in the " Kishe Mani-
tou," the Great Spirit, in whose hands he claimed all power to
exist. Hence we need not marvel that our early ancestors, who
were at the time, and had been for many great suns previous,

398 IMPROVED ORDER OF RED MEN.

writhing under the galling yoke of British tyranny, should so
readily learn to admire and partake of a principle that sought
to alleviate their suffering, and establish an intercourse among
them that might ultimately destroy oppression and bring relief
in its happiest and most acceptable form ; hence the Boston
Boys as the " Sons of Liberty," with bucktails and other marks
of the aboriginal Red Man of the forest, are found asserting in a
practical way the principle inculcated by such precepts, in making
Boston harbor the receptacle for high taxed British tea. Again
are found the Tammany Societies or Columbian Order, organized
as early as 1771, and existing in several States, with rituals and
guide book composed almost entirely of ideas drawn from the
original inhabitants of the American Continent. These several
and different societies, so far as your Committee has been able
to ascertain, existed as individuals so far as their allegiance to a
source of higher authority of the Order was concerned ; in other
words, each adopted such rules and regulations for their own
government as they deemed wise and expedient, and consistent
with the objects and purposes of their several societies. These
societies continued to exist in one form or another as to name
and title from great sun to great sun down through the several
periods and trying changes of our American government, gath-
ering as time rolled on more and more of the true American
idea as demonstrated by the untutored Red Man of the forest,
making very little progress, if any, towards consolidation, or the
establishment of a head by and through which they could have
a concert of action, until after the war of 1812, when a society
was organized in the city of Philadelphia, known as Red Men,
some time between 1815 and 1817 A.D., which created a line of
chiefs or officers clothed with power and invested with a com-
mission from what was known as the Mother Tribe, to make or
create Red Men wherever in the forest of life opportunity was
offered. For a more perfect description of the Order and its
modus operandi, see Gorham's " History of the Improved Order
of Red Men." While this society was of later birth than the
many others mentioned, it seemed to be controlled by the same
spirit that actuated those before it.

Social and political features. — But while the facts were that
way, many virtues and benevolent ideas seemed to make way

GREAT COUNCIL OF UNITED STATES. 399

into the meetings and take hold of the hearts and minds of the
members, until they were persuaded to feel that their mission
was not circumscribed by the mere lines of political and social
distinction, but was capable of taking position in the front ranks
of benevolent and charitable institutions with an abundant
amount of crude material from the manners, customs, and tradi-
tions of the American Indian, out of which to mould and shape
a ritual that would not only compare favorably with that of like
institutions, but possess a peculiarity that makes it especially
interesting, and at the same time endears it to every American
heart — since it would be the first secret benevolent organiza-
tion of American birth, owing no allegiance to other lands or
country for any part of its construction — but conceived in hope,
born of liberty, and reared under the blessed influences of
Arnerica's free institutions ; facts which attest the sagacity,
good judgment, and patriotism of its progenitors, and justly en-
title them to a high place upon the scroll of public benefactors
and the sincere gratitude of thousands who have been the re-
cipients of its munificent bounty and multiplied thousands yet
to follow who may become the happy beneficiaries of its benign
influences.

These societies continued to multiply in number and interest,
until they were found in many States of our Union, and became
so important a factor in the affairs of our country that it be-
came necessary, in order to make their work more effective, to
establish direct communication with each other, and adopt a
plan of action by which their proceedings would be uniform and
in keeping with the objects and purposes of the Order. On
that line of march these societies continued to move forward in
that semi-connected manner until G. S. D. 342, in the city of
Baltimore, Md., the Improved Order of Red Men was announced
to the world as a fraternal and benevolent organization, fully
equipped and amply prepared to assume its share of the respon-
sibilities resting upon secret institutions, and to discharge every
obligation with zeal and fidelity. To ascertain the success
attained in that direction, go ask the thousands of worthy and
noble Improved Red Men, who each seven suns assemble around
the burning council fire of Freedom, Friendship, and Charity,
and there enjoy the sweet benefits of our beloved Order.

400 IMPROVED ORDER OF RED MEN.

You,r Committee have also carefully examined the works pre-
pared and written upon the origin and history of the Improved
Order of Red Men by our worthy and faithful brothers, P. G. I.'s
Morris H. Gorham and George W. Lindsay, with a view of deter-
mining if possible which of the two contained the most correct
and authentic account of the source and early history of our
Order. While your Committee feel justified in cheerfully com-
mending P. G. I. Gorham's History to the Improved Order of
Red Men, and all others who may desire knowledge and infor-
mation upon the subject of our organization, as a work complete
in many respects and justly entitled to the name it bears, as
well as a credit to its lamented author, they are of the opinion
from the facts and circumstances adduced, that the work is in
error, and not sustained by the authorities presented to your
Committee, when it fixes Fort MifHin as the place, and 1813
as the time where and when the Improved Order of Red Men
originated.

The manuscript of the proposed History of the Order by
P. G. I. George W. Lindsay establishes the fact conclusively that
there were societies of Red Men formed for social and political
purposes by palefaces as far back as 1771, which societies contin-
ued to grow and multiply in one form and another until October
14, 1833, when the Improved Order of Red Men was organized
and given to the world as an endowed benevolent institution
which stands to-day as a witness thereof.

Respectfully submitted, in F. F. & C,

ALBERT S. WILLIAMS,
JOSEPH PYLE,
CHAS. C. CONLEY,
J. H. BENNETT.

MINORITY REPORT.

While there is much in the report of the majority of the
Committee to which I do not object, I feel it my duty to give
briefly the reasons why I cannot concur in the conclusions of
my colleagues.

In my opinion the information at hand may be considered
under three heads ; —

GREAT COUNCIL OF UNITED STATES. 401

1. Tradition.

2. Supposition.

3. Fact.

When we deal with the traditions of that period which gave
birth to the American Republic, we find in existence societies
of various kinds, and holding various names. These were the
masks behind which the men of those days concealed their
actions. These actions if successful made them heroes ; if fail-
ures made them traitors. Hence, until the arbitrament of, war
decided whether they should be crowned or hung, they from
motives of prudence concealed their identity by the fictitious
names used in the societies alluded to. The nomenclature of
the Indian Tribes was admirably adapted and naturally applied
for that purpose. This will explain why the ceremonies of
nearly all these societies partook so largely of the characteristics
of the ceremonies of the Indian Race.

I fail to find any evidence that these societies were known or
called Orders of Red Men in any sense that could justify the
claim that our present Improved Order of Red Men is in any
way connected with them, or is the lineal descendant thereof.

With the organization formed at Fort Mifflin, commences
what I call the era of supposition in the history of our Order.

It is possible, and perhaps probable, that among those who
formed this society of Red Men were those who had been mem-
bers of the earlier Tammany Societies of the Revolutionary
period. No evidence of this fact has to my knowledge been
produced.

For several years the record is sufficiently clear and unbroken
to substantiate the claim that from them came the inspiration,
the suggestion, the names and titles, and indeed the very per-
sonality by which the Tribes were organized, which in the city
of Baltimore formed the Improved Order of Red Men.

This brings us to the era of fact and to the date from which
the historical record is complete.

I could sustain what is here stated by copious extracts from
the documents submitted to your Committee, but I do not care
to weary you.

I submit the following as my conclusions : —

i. The very able, instructive, and interesting compilation of

402 IMPROVED ORDER OF RED MEN.

Past Great Incohonee Lindsay, while a very valuable contribu-
tion to the legendary lore concerning the societies which existed
prior to 1812, does not prove them the origin of our Order.

2. The History of Past Great Incohonee Gorham does con-
clusively prove the existence of a Society of Red Men at Fort
Mifflin during the war of 1812. It also furnishes strong circum-
stantial evidence of continuity of existence down to very near
the time of the formation of the Improved Order of Red Men at
Baltimore in the year 1833. It also proves, and the proof is
strengthened by documents in existence, that members of the
organization which grew out of that at Fort Mifflin, subse-
quently participated in the organization of Tribes that formed
the Improved Order of Red Men, the officers by which some
of these Tribes (if not all) were organized acting under author-
ity conferred by those who were active in the Tribes existing
from 1813 to 1830.

If you wish to launch upon the unknown sea of fanciful tradi-
tion to find an origin for our Order, you will go to the closing
years of the i8th century and find it there. If you wish to
have an origin with at least a plausible foundation, I think you
will be justified in claiming a beginning at Fort Mifflin in 1813.

If you wish to be exactly and historically correct, truth will
compel you to halt at the formation of the Improved Order of
Red Men at Baltimore in 1834, and declare that the true origin
of our Order.

While I may not be able to be present personally and submit
this report, I ask for it your kind consideration.

I offer the following for your action : —

Resolved, That in the facts presented to your Committee
nothing has been added to the knowledge already gained which
would require any additional action by the Great Council of the
United States.

Yours fraternally,

CHAS. H. LITCHMAN, Committee.

The Great Council, after considerable deliberation, adopted
the report of the majority, thus declaring that there was reason-
able foundation for the claim, that our Order has its origin in
the societies existing from the time just prior to the American

GREAT COUNCIL OF UNITED STATES. 403

Revolution. Guided by this action of the Great Council of the
United States, this History has been prepared, and its conclu-
sions and deductions, as far as sustained by evidence and docu-
ments obtainable, have been recorded, by the compilers.

An appropriation of 500 fathoms was made for the contingent
expenses of the Great Incohonee, Great Senior Sagamore, and
Great Junior Sagamore during the ensuing great sun.

It was voted that the next great sun council fire be kindled in
the hunting grounds of Chicago, 111.

Among the resolutions of thanks adopted upon report of the
Committee on State of the Order was one extended to his Ex-
cellency Governor B. T. Biggs, of the State of Delaware, for
his eloquent and hearty address of welcome, his Honor C. B.
Rhoads, mayor of the city of Wilmington, and to Past Great
Incohonee Joseph Pyle, at whose beautiful home the members
of the Great Council had been entertained during the council.

An appropriation of 200 fathoms was made, to be used by the
trustees of the Beneficiary Fund for the extension and building
up of the membership thereof.

At this council a special committee was appointed to have
prepared a certificate of membership to be issued under the
direction and authority of the G. C. U. S.

1888.

The council fire of the G. C. U. S. was kindled at the Palmer
House, Chicago, 111., on the nth of Corn moon, G. S. D. 397,
Great Incohonee Ralph S. Gregory presiding.

Previous to the formal kindling of the council fire, Past Great
Sachem Owen Scott, on behalf of the Great Council of Illinois,
welcomed the Great Council of the United States to the reser-
vation of Illinois, and a proper response was made by Great
Incohonee Gregory.

The Committee on Credentials reported that credentials had
been received from 23 Great Councils.

The Great Incohonee submitted his longtalk, which com-
menced by congratulating the Great Council that the numerical
strength of the Order had increased 18,000 during the preceding
great sun, and that all differences, dissensions, factions, and

404 IMPROVED ORDER OF RED MEN.

discords had gracefully submitted to the principles of Freedom,
Friendship, and Charity.

He reported the Chieftains' League and the Degree of
Pocahontas as prospering and increasing rapidly.

He also reported the institution of the Great Council of
Rhode Island, and presented in detail the history of the Order
during the great sun.

The Great Chief of Records submitted his longtalk, which
also congratulated the Great Council on the progress made dur-
ing the great sun.

He brought to the attention of the G. C. U. S. the deaths of
Past Incohonee William G. Gorsuch, of Maryland, and Past
Great Incohonee James P. Riely, of Virginia. Brother Gorsuch
was the first Great Incohonee of the Order.

He also reported the organization of two additional Tribes in
Washington Territory and the reorganization of Osceola Tribe,
No. i, in North Carolina.

The correspondence received by him indicated that Great
Councils would soon be organized in the reservations of Ala-
bama and Maine.

He also reported that the Degree of Pocahontas had already
become very popular. Councils had been instituted in Cali-
fornia, Connecticut, Illinois, Indiana, Massachusetts, Nevada,
New Hampshire, New York, Ohio, Oregon, Pennsylvania,
Virginia, and West Virginia.

From the statistical abstract submitted with the longtalk of
the Great Chief of Records we glean the following informa-
tion : Number of Great Councils, 25 ; reservations without Great
Councils, 4; adopted, 22,813; reinstated, 611; admitted by
card, 2310; suspended, 6546; rejected, 616 ; expelled, 103;
withdrawn by card, 2477 ; died, 674 ; total number of members,
78,781 ; Past Great Sachems, 262 ; Past Sachems, 9062; total
number of Tribes, 896 ; amount expended for relief of members,
159,449 fathoms and 16 inches ; amount expended for relief of
widows and orphans, 6988 fathoms and 65 inches ; expended for
burial of the dead, 46,443 fathoms and 3 1 inches ; other Tribal
disbursements, 30x3,278 fathoms and 96 inches ; total Tribal
receipts, 682,414 fathoms and 11 inches; Tribal investments,
667,643 fathoms and 53 inches; in Tribal wampum belts,
243,712 fathoms and 91 inches.

GREAT COUNCIL OF UNITED STATES. 405

No further progress could be reported concerning the Bene-
ficiary Fund, although the balance in the reserve fund had
increased to 790 fathoms and 48 inches.

The growth of the Order was made manifest in the increased
receipts of the G. C. U. S., the amount received during the
great sun being 12,428 fathoms and 27 inches.

A proposition was submitted in behalf of Brother Lee C.
Hascall for a publication of a history of the Order, and the
matter was referred to the Committee on the State of the
Order. Upon the report of that committee the proposition as
submitted was in substance adopted, and a committee of three
appointed to prepare the necessary material. It may be stated
in passing that it is under the authority herein mentioned that
the present History was prepared and published.

The chiefs elected and appointed and raised up for the ensu-
ing term were as follows : —

Great Incohonee, THOMAS J. FRANCIS, P. G. S., New Jersey.

Great Senior Sagamore, THOS. K. DONNALLEY, P. G. S., Pennsylvania.

Great Junior Sagamore, THOS. E. PECKINPAUGH, P. G. S., Ohio.

Great Prophet, RALPH S. GREGORY, P. G. I., Indiana.

Great Chief of Records, CHARLES C. CONLEY, P. G. S., Pennsylvania.

Great Keeper of Wampum, JOSEPH PYLE, P. G. I., Delaware.

Great Tocakon, ANDREW H. PATON, P. G. S., Massachusetts.

Great Minewa, R. T. DANIEL, P. S., Georgia.

The committee appointed at the previous great sun council
to prepare a Diploma of membership reported that the owner of
the Diploma originated by the late Past Great Incohonee Morris
H. Gorham, was willing to make an agreement with the
G. C. U. S. to pay into the wampum belt 15 inches as a royalty
for each certificate issued. The committee recommended that
the proposition be accepted. This the Great Council refused to
do, and referred the matter to a special committee of three.
This committee subsequently reported a review of the legisla-
tion of the G. C. U. S. under which the original publication of
the Diploma by Brother Gorham was permitted, and recom-
mended that the committee be continued until the next great
sun council, in order that the exact rights of all parties con-
cerned might be ascertained and reported to the Great Council.

Charters were granted for the Great Councils of Rhode

406 IMPROVED ORDER OF RED MEN.

Island, Maine, and Alabama and for Tribes in North Carolina,
Washington, and Oregon.

The Tribes in the reservation of Kentucky were placed under
the jurisdiction of the Great Council of Ohio.

The Great Chiefs were authorized to prepare a design for a
signal or flag that may be used by members of the Order who
are mariners, it being suggested that the signal combine the
four colors of the Order, green, blue, orange, and red.

It was voted that the next great sun council fire be kindled
in the hunting grounds of Baltimore, Mel.

The Special Committee on Memorials to Past Great Incohonee
William G. Gorsuch and Past Great Incohonee James P. Riely
made a report, which was adopted.

Two hundred fathoms of wampum were appropriated for the
yellow fever sufferers of Florida, and an appeal to the Order
for funds was authorized.

A charter was granted to the Great Council of Illinois to
replace the original lost or destroyed.

Legislation was adopted at this council perfecting the rules
governing the Degree of Pocahontas.

1889.

The council fire of the G. C. U. S. was kindled at Red Men's
Hall, Baltimore, Md., on the loth of Corn moon, G. S. D. 398,
Great Incohonee Thomas J. Francis presiding.

Previous to the formal kindling of the council fire Past Great
Sachem John H. Bennett on behalf of the Great Council of
Maryland welcomed the G. C. U. S. to Baltimore. The re-
marks of welcome were fittingly responded to by Great Incoho-
nee Francis.

The Committee on Credentials reported that credentials had
been received from 26 Great Councils.

The Great Incohonee submitted his longtalk, which was a full
and complete record of the business coming under his super-
vision during the great sun.

He had authorized the institution of the Great Council of
Maine in the hunting grounds of Bath on the 25th sleep of
Travelling moon, G. S. D. 397 (October 25, 1888).

GREAT COUNCIL OF UNITED STATES. 407

In person he had instituted the Great Council of Alabama in
the hunting grounds of Birmingham on the iQth of Beaver
moon, G. S. D. 397 (November 19, 1888).

He spoke of the many visitations he had made in various
reservations, and of action taken by him to relieve distress
caused by an epidemic of yellow fever in Florida, and by the
terrible floods at Johnstown, Pa., and elsewhere. He detailed
the correspondence that had been received by him in relation
to the Diploma of the late Brother Gorham formerly issued
under the authority of the G. C. U. S.

An unfortunate difficulty in the reservation of Illinois had
arisen which called for prompt action on his part, and which at
one time threatened to rupture the pleasant relations that
should exist between Tribes and a Great Council and between
a State Great Council and the G. C. U. S. It may be said in
passing that reason and common sense finally prevailed, and
brothers who had been antagonistic to each other came together
in the spirit of harmony and fraternity, differences were adjusted
and forgotten, and the reservation of Illinois placed again on the
road to enduring prosperity.

The longtalk of the Great Chief of Records showed that the
membership of the Beneficiary Association had gradually de-
creased, although the reserve fund showed that the system
under which the Association was conducted was sound from a
business standpoint.

He referred to action which had been taken for the relief of
sufferers by yellow fever, and stated that the amount which
had been received in response to an appeal for their aid was
817 fathoms and 5 inches. The action of the Great Council in
this matter, he said, had received the warmest praise in the
reservation of Florida, the people and the press of the State
having united in giving highest credit to the Improved Order
of Red Men for its generous and well-directed assistance.

He recommended that the unexpended balance of the fund
raised be placed in bank as a special fund to be used by the
great chiefs whenever a case of emergency may arise requiring
instant relief.

He also referred to the action of the Order in connection
with the flood at Johnstown, Pa., the amount raised by volun-

408 IMPROVED ORDER OF RED MEN.

tary subscription from various Tribes being 1693 fathoms and
85 inches, including a donation of 250 fathoms from the
G. C. U. S., the total amount having been paid to the Great
Chief of Records of Pennsylvania to be disbursed among the
sufferers by the flood.

He called attention to the success which had attended the
introduction of the Chieftains' League and the Degree of
Pocahontas.

From the statistical abstract, accompanying his longtalk, we
glean the following information : Number of Great Councils, 28 ;
reservations without a Great Council, 3 ; adopted, 18,779 '•>
reinstated, 236 ; admitted by card, 2025 ; suspended, 9808 ;
rejected, 857; expelled, 116; withdrawn by card, 2196; died,
697 ; total number of members, 88,442 ; Past Great Sachems,
261; Past Sachems, 10,360; total number of Tribes, 976;
amount expended for relief of members, 149,648 fathoms and 70
inches ; expended for relief of widows and orphans, 4590 fathoms
and 67 inches ; expended for burial of the dead, 40,700 fathoms
and 68 inches ; other Tribal disbursements, 257,424 fathoms
and 10 inches ; total receipts of Tribes, 654,074 fathoms and
60 inches ; Tribal investments, 727,008 fathoms and 14 inches ;
in Tribal wampum belts, 326,242 fathoms and 85 inches.

The Trustees of the Beneficiary Fund made a report in which
they expressed regret that the efforts to increase the interest in
the Fund had not met with the success desired. There had
been a slight decrease in membership, and the total of the
reserve and general fund was 935 fathoms and 46 inches.

The reservation of the State of Nebraska was placed under
the jurisdiction of the Great Council of Iowa, with the hope
that the Order in that reservation might be resuscitated.

The Special Committee on Digest made a report, and sub-
mitted the Digest which had been prepared, which was accepted
by the Great Council.

The Committee on Finance submitted a report which stated
the total amount received during the great sun was 15,360
fathoms and 78 inches.

The Special Committee on Diploma submitted an exhaustive
report which detailed the exact situation and the relation borne
by the G. C. U. S. to the matter. The report concluded with

GREAT COUNCIL OF UNITED STATES. 409

a recommendation that the Order should adopt and issue an
Official Diploma, or give fair field and no favor to all members
who wished to manufacture and sell Diplomas to members.

The Great Council decided to issue an Official Diploma, and
to offer a premium for a design.

It was voted that the next great sun council fire be kindled
in the hunting grounds of Boston, Mass.

The Great Council voted unanimously to grant charters to
Manataug Tribe, No. i, of Marblehead, Mass., and Seattle Tribe,
No. 2, of Seattle, Wash., to replace originals destroyed by fire.
The charter of Manataug Tribe was granted by the G. C. U. S.,
because the original charter of said Tribe had been granted by
said body.

At this council a large number of amendments were pre-
sented containing propositions to amend the laws governing
Chieftains' Leagues, and suggesting uniforms and other matters
of interest to the League. After consuming a great deal of
time upon the consideration of these various propositions, the
Great Council adopted a resolution giving the Chieftains' League
an independent organization, with the qualification that none
but Red Men in good standing should be admitted thereto or
continue as members thereof.

The Great Council adopted the recommendation of the Great
Chief of Records that the balance of the Yellow Fever Fund
be set apart as a Benevolence Fund to be at the disposal of
the great chiefs, and to be used in cases of great emergency
for the benefit of the Order.

The Great Council refused to adopt an amendment permitting
the admission of palefaces under 21 great suns of age.

1890.

The council fire of the G. C. U. S. was kindled at Encamp-
ment Hall, No. 724 Washington Street, Boston, Mass., on the
9th of Corn moon, G. S. D. 399, Great Incohonee Thomas J.
Francis presiding.

Previous to the formal kindling of the council fire, Great
Sachem Charles H. Symonds, on behalf of the Great Council of
Massachusetts, and the Order in that State, heartily welcomed

410 IMPROVED ORDER OF RED MEN.

the members of the G. C. U. S. to the hospitality of the Order
in the reservation. The address of welcome was responded to
in a fitting manner by Great Prophet Ralph S. Gregory.

The Committee on Credentials reported that credentials had
been received from 27 Great Councils.

The Great Incohonee submitted his longtalk, covering the
transactions of the preceding great sun. It embraced a full
and detailed statement of the decisions made by him, and the
correspondence had with various chiefs and great chiefs through-
out the Order.

He reported that North Carolina had again renewed its inter-
est in the Order by the institution of three Tribes in that reser-
vation.

Dispensations had also been issued for another Tribe in Ore-
gon, at Portland.

During the great sun he had made official visitations in New
Jersey, West Virginia, Michigan, Pennsylvania, Connecticut,
New York, Maine, and Virginia.

He called the attention of the G. C. U. S. to an evil which
had crept into the Order in the form of what purported to be
"a mock adoption for the Improved Order of Red Men." He
believed such a matter detrimental to the best interests of the
Order, and called for such action as the Great Council saw fit
to take. He also condemned gift concerts and lotteries as an
infraction of the laws of the Great Council.

Among the interesting matters touched upon in the longtalk
was a report received from one of his Vice Great Incohonees
who had endeavored to introduce the Order into Denmark, but
had failed because of its isolation from the parent body, and the
consequent difficulty of keeping the necessary close and con-
stant connection, and because of the fact that the Order being
wholly American, the patriotic sentiment which is so much an
element of its strength at home would be entirely lacking in
Denmark.

The longtalk of the Great Chief of Records was very inter-
esting, showing the transactions of his chieftaincy during the
great sun. The success of the Degree of Pocahontas was indi-
cated by the fact that there were 11,302 members in the degree,
according to the latest reports received.

GREAT COUNCIL OF UNITED STATES. 411

He gave a detailed statement of the Beneficiary Fund, and
showed that there had been paid to the beneficiaries during the
six great suns it had existed the sum of 44,944 fathoms and
20 inches. The membership had been reduced so low that
notices had been sent to the members thereof requesting an
expression of opinion as to the advisability of winding up the
concern. There had been received 62 answers, of which 16
were for continuance, and 46 against continuance.

From the statistical abstract, accompanying the longtalk, we
glean the following information: Number of Great Councils, 28;
number of Tribes, 1078 ; reservations without a Great Council,

3 ; adopted, 19,978 ; reinstated, 1003 ; admitted by card, 891 ;
suspended, 9983; rejected, 816; expelled, 128; withdrawn by
card, 1236; died, 784; total number of members, 97,164;
amount expended for relief of members, 233,069 fathoms and

4 inches; expended for relief of widows and orphans, 9655
fathoms and 71 inches ; expended for burial of the dead, 51,866
fathoms and 56 inches ; other Tribal disbursements, 337,458
fathoms and 50 inches; total receipts of Tribes, 925,731 fath-
oms and 92 inches; Tribal investments, 803,813 fathoms and
i inch; in Tribal wampum belts, 359,272 fathoms and 91
inches.

For the first time there was included in the longtalk of the
Great Chief of Records a summary of the condition of Councils
of the Degree of Pocahontas. The statistical abstract showed
that the degree had been established in 18 States; total num-
ber of Councils, 145; adopted, 5015; reinstated, 25; admitted
by card, 109; suspended, 896; rejected, 136; expelled, 4; with-
drawn by card, 344 ; died, 61 ; total number of members, 1 1,302 ;
Past Chiefs, 328; amount expended for relief of members, 2169
fathoms and 18 inches; expended for relief of widows and or-
phans, 225 fathoms and 99 inches ; expended for burial of the
dead, 666 fathoms and 16 inches ; expended for other Council
purposes, 20,285 fathoms and 22 inches ; total Council receipts,
36,509 fathoms and 69 inches ; Council investments, 9174 fath-
oms 53 inches; in Council wampum belts, 11,843 fathoms and
4 inches.

The Trustees of the Beneficiary Fund showed that the mem-
bership had dwindled to 97, and that the total balance on hand

412 IMPROVED ORDER OF RED MEN.

in the reserve fund and general fund was 1046 fathoms and 55
inches.

The chiefs elected and appointed and raised up for the ensu-
ing term were as follows : —

Great Incohonee, THOS. K. DONNALLEY, P. G. S., Pennsylvania.

Great Senior Sagamore, THOS. E. PECKINPAUGH, P. G. S., Ohio.

Great Junior Sagamore, ANDREW H. PATON, P. G. S., Massachusetts.

Great Prophet, THOMAS J. FRANCIS, P. G. I., New Jersey.

Great Chief of Records, CHARLES C. CONLEY, P. G. I., Pennsylvania.

Great Keeper of Wampum, JOSEPH PYLE, P. G. I., Delaware.

Great Tocakon, GEORGE E. GREEN, P. G. S., New York.

Great Minewa, JAMES JOHNSON, P. S., Colorado.

For the first time in the history of the Great Council there
was but one nominee for each chieftaincy, and each brother
nominated was unanimously elected.

Action was taken by the G. C. U. S. at this council without
precedent in the history of that body. It was the grant by
unanimous vote, of the title and honors of Past Great Incohonee
to Past Great Sachem and Great Chief of Records Charles C.
Conley, of Pennsylvania, for meritorious service.

The Committee on History of the Order reported that a con-
ference had been held with Brother Hascall, who had signified
his acquiescence in the terms suggested by the Great Council,
and who further desired that the History should include the
Digest of the Order. The Committee thought this could not
be done without permission from the G. C. U. S., which said
committee recommended should be granted. The report of the
committee was adopted and the requisite permission given.

A charter was granted for the Great Council of South Caro-
lina.

The Great Council adopted the report of the Committee on
State of the Order in relation to "a mock adoption ceremony"
and other burlesque ceremonies to the effect that "such bur-
lesque ceremonies detract from the dignity of, and tend to lower
the Order, in the estimation of those not connected with the
Improved Order of Red Men, and should be condemned."

Similar action was taken in connection with gift concerts and
similar enterprises given under the name and auspices of the
Order,

GREAT COUNCIL OF UNITED STATES. 413

Cleveland, Ohio, was selected as the place of kindling the next
great sun council fire.

The Committee on Diploma made a report and presented a
design for an Official Diploma, which was adopted.

A committee of three was appointed to revise and codify the
Constitution and Laws of the G. C. U. S., including the laws
governing the Beneficiary Fund.

A feature of the entertainment of the chiefs and members
at this council was a grand exemplification of the work of the
various degrees at Mechanics' Hall under the direction of the
Great Council of Massachusetts, with the Great Council of
the United States as special guests and in the presence of 5000
members of the Order. The work was very finely rendered,
the various degrees being exemplified by the following Tribes : —

WINNEPURKET TRIBE, No. 55, of Lynn, Adoption Degree.
KENNEPAUKENIT TRIBE, No. 58, of Natick, Hunter's Degree.
WAPITI TRIBE, No. 65, of Boston, Warrior's Degree.
AGAWAM TRIBE, No. 5, of Tapleyville, Chiefs Degree.

The Great Council adopted very complimentary resolutions
of thanks for the courtesies extended by the members of the
Order in Massachusetts.

The laws governing the Beneficiary Fund were changed so
that the Great Chief of Records and Great Keeper of Wam-
pum and one member of the Fund, who shall also be a mem-
ber of the G. C. U. S., should constitute the Board of Trustees.

1891. '

The council fire -of the G. C. U. S. was kindled at Cleveland,
Ohio, on the 8th of Corn moon, G. S. D. 400, Great Incohonee
Thomas K. Donnalley presiding. His Honor William S. Rose,
mayor of the city, in warm and cordial words welcomed the
members and their ladies to the city of Cleveland, and the
remarks of welcome to the G. C. U. S. were responded to by
Past Great Incohonee Charles H. Litchman, of Massachusetts.

O. S. Cheney, Great Sachem of Ohio, delivered an address of
welcome on behalf of the Order in the State, which was ap-
propriately responded to by Great Incohonee Donnalley.

The council fire was then formally kindled,

414 IMPROVED ORDER OF RED MEN,

The Committee on Credentials reported that credentials had
been received from 28 Great Councils.

The Great Incohonee submitted his longtalk, in which he
reported the institution of the Great Council of South Carolina
at Columbus on the i/th of Beaver moon, G. S. D. 399
(November 17, 1890).

He also reported the institution of the Great Council of
Nebraska at Lincoln on the 9th of Buck moon, G. S. D. 400
(July 9, 1891).

He had granted dispensations for two additional Tribes in
Washington, and another Tribe in Oregon, and had personally
introduced the Order into the Indian Territory by the institu-
tion of Choctaw Tribe, No. i, at Hartshorne, Gaines County, on
the 9th of Hot moon, G. S. D. 400 (June 9, 1891).

He reported action taken by him concerning a spurious
organization which had appropriated a part of the name of the
Order, and which had been started by an expelled member of
the Improved Order of Red Men.

He spoke of the rapid growth of the Degree of Pocahontas.

During the great sun he had met with members of the Order
in 21 reservations.

He expressed regret that the resolution of the Great Council
in G. S. D. 386 (1877), f°r tne collection and preservation of
trophies and antiquities of the Aborigines of America had not
been more fully carried out, and he urged the various State
Great Councils to carry out the spirit of this resolution while
yet such trophies and antiquities could be procured.

The Great Chief of Records submitted an exhaustive report
of the condition of the Order and the transactions of his chief-
taincy during the great sun.

Concerning the Beneficiary Fund he said it was gradually
dying out, but had honestly filled its obligations to the widows
and orphans.

From the statistical abstract, accompanying his report, we
glean the following information : Total number of Great
Councils, 29; total number of Tribes, 1244; adopted, 22,954;
reinstated, 963; admitted by card, 901; suspended, 11,921;
rejected, 1064; expelled, 157; withdrawn by card, 1403; died,
857 ; total number qf members, 107,644 ; Past Great Sachems,

GREAT COUNCIL OF UNITED STATES. 415

325; Past Sachems, 13,258; amount expended for relief of
members, 248,547 fathoms and 21 inches; expended for relief
of widows and orphans, 6457 fathoms and 70 inches ; expended
for burial of the dead, 59,984 fathoms and 92 inches ; expended
for other purposes, 419,299 fathoms and 61 inches ; total Tribal
receipts, 958,520 fathoms and 46 inches ; Tribal investments,
866,564 fathoms and 32 inches; in Tribal wampum belts,
392,470 fathoms and 22 inches.

From the statistical abstract, accompanying the reports from
the Councils of Pocahontas, we glean the following information :
Total number of Councils, 194; adopted, 4636; admitted by
card, 84; reinstated, 162; suspended, 1367; expelled, 18; with-
drawn by card, 386 ; deceased, 83 ; rejected, 1 1 1 ; Past Chiefs,
630; total number of members, 14,168; expended for relief of
members, 4323 fathoms and 92 inches ; expended for burial of
the dead, 994 fathoms and 80 inches ; Council receipts, 41,769
fathoms and 49 inches ; invested by Councils, 29, 166 fathoms and
56 inches.

The Great Chief of Records also reported that, in accordance
with the authority given at the last great sun council, the Diploma
of the Order had been perfected and issued.

From the longtalk of the Great Keeper of Wampum, we learn
that the wampum received during the great sun was 16,812
fathoms and 84 inches. The Permanent Fund had increased
to 2474 fathoms and 88 inches. The total funds of the G. C.
U. S. amounted to 19,267 fathoms and 24 inches.

The Special Committee on History of the Order reported
that a careful collation of all the material at hand had been
made, abstracts of the entire records of the Great Council pre-
pared, and the foundation laid for a most thorough and exhaus-
tive history of the Order. This matter had been placed in the
hands of the publisher, by the committee, and it was hoped that
during the ensuing great sun the history would be published.

The Committee on Revision of the Laws reported a thorough
and complete revision of the Constitution and Laws governing
the Order, together with a code of procedure to govern trials.
This report was considered by the Great Council, amended in
various parts, and finally adopted as amended.

Various propositions having been received for translating the

416 IMPROVED ORDER OF RED MEN.

ritual, the Great Council voted that it was inexpedient to have
the ritual translated in other than as at present, the German
and French languages.

A very pleasing feature of the gathering at this council was
the presentation to Past Great Sachem M. A. Marks, and to his
wife and child, on behalf of the members of the G. C. U. S., of
beautiful testimonials, as tokens of appreciation of their efforts
to make pleasant the visit of the Great Council to Cleveland.

Resolutions were adopted as expressive of the sentiment of
the Great Council towards the Chieftains' League in its present
form.

It was voted that the next great sun council fire be kindled in
the hunting grounds of Atlanta, Ga.

The Great Council, having been invited to participate in a
jubilee celebration to be given in the hunting grounds of Phila-
delphia, Pa., on the I2th, I3th, and I4th of Travelling moon,
G. S. D. 400 (October 12, 13, and 14, 1891), the Great Council
adopted the following : —

The undersigned, members of the committee to which was referred the
matter of the contemplated " Jubilee Celebration," in the hunting grounds of
Philadelphia, Pa., on the i2th, i3th, and i4th of Travelling moon, beg leave
to report as follows : —

The Great Sun of Discovery, that within which Christopher Columbus dis-
covered America, is entitled to appropriate commemoration by all who dwell
upon the land which he made known to the world. The national govern-
ment and the various States will join in a World's Fair, as a proper recogni-
tion of the vast importance of that great epoch in the history of the world, and
of its far-reaching influences on the destinies of mankind.

When Columbus knelt on the soil of the newly discovered land, and re-
turned thanks to the God of his faith for safe deliverance and the successful
issue of his voyage, he was met and welcomed by a strange and hitherto un-
known race, peaceful, and in their way industrious, contented, and happy.
They owned and controlled this great American continent, the " Original
People " of our land. Upon the manners, tradition, and customs of that
race, which will soon be known only in tradition and history, our Order
has been founded. What more fitting, then, than an appropriate observance
by the Improved Order of Red Men, of that great historical event which gave
to the nations of the earth its greatest and grandest member? We feel and
believe that the Great Council of Pennsylvania is entitled to all credit and
honor for its prompt recognition of the importance of this event, and as the
largest of our great reservations, for its generosity in undertaking the respon-
sible duty of observing the Great Sun of Discovery 400, in a manner at once

GREAT COUNCIL OF UNITED STATES. 417

suitable to the occasion and honorable to the Order. We congratulate the
Tribes of that jurisdiction upon the opportunity presented to them to make in
the sight of the palefaces of that reservation a demonstration that cannot fail,
under the prudent and intelligent management selected, to win the favor of
the paleface nation, and to gain unbounded honor and credit to themselves
and to the Order at large. We also think that the least this Great Council
should do is to be represented at the proposed gathering, to the end that the
whole Order may officially recognize an event of such great importance. We
therefore present and recommend the adoption of the following : —

Resolved, That the Great Council of the United States sends fraternal greet-
ing to the Order in Pennsylvania, and commends its energy and prudent fore-
thought in arranging for an appropriate observance of Great Sun of Discovery
400, a movement which, successfully conducted, will return great honor to our
whole Order.

Resolved, That the great chiefs of the Great Council of the United States,
be and are hereby authorized to attend said commemorative jubilee as the
official representatives of this Great Council, and of the Order at large.

Resolved^ That the members of the Order, within convenient distance, are
fraternally urged to cordially and earnestly co-operate with the management
for the purpose of making this celebration one of the memorable events in our
Order, and one that shall redound to the honor and prosperity of the Improved
Order of Red Men.

In this connection it. may be said that the jubilee was held as
indicated, and passed off to the great credit of the Order in that
reservation, and to the great satisfaction of all who were fortu-
nate enough to participate.

Charters were ordered issued to the Great Councils and Tribes
that had been instituted during the interim.

While the report of the Committee on Revision of the Laws
was under consideration, a motion was made to repeal the arti-
cle establishing a Permanent Fund. The matter was referred
to a special committee to report a law devoting the fund to the
building of a home for widows and orphans of the Order. In
accordance with this the law was reported and unanimously
adopted, which appears elsewhere in the full Constitution as
printed. In this connection and for the purpose of bringing
the matter to the attention of the Order in a proper and official
manner, the Great Council unanimously adopted the following : —

Unto all men it is appointed once to die. It is proper that the living
should in a fitting manner commemorate the virtues of the dead and give
proper tribute to their memory. It seems right, therefore, that our Order

41 8 IMPROVED ORDER OF RED MEN.

perform this duty by setting apart one sun each great sun upon which may be
observed the memory of the dead. For this purpose be it

Resolved, That each State Great Council be, and is hereby urged to set
apart one sun in each great sun, at such time as local climate and other con-
siderations may suggest, which sun shall be known as " Donation Day," upon
which the members of the Order, through their respective Tribes, either by
strewing flowers upon the graves of departed brothers, holding councils of
sorrow, or in such other appropriate manner as each Tribe may determine,
shall honor the memory of their dead.

Resolved, That upon Donation Day each Tribe be requested to make a
donation, either by appropriation or voluntary contribution, the sum so col-
lected to be forwarded through the Great Chief of Records of the State to the
Great Chief of Records of the United States for investment by the Trustees
of the Permanent Fund for the Widows' and Orphans' Home.

Resolved, That, for the purpose herein mentioned, Tribes are hereby author-
ized to make appropriations from their wampum belts.

Resolved, That each Great Council, and in the interval between the adop-
tion of these resolutions and a council thereof, the Great Chiefs of said
Great Council shall have authority to adopt and promulgate regulations needed
for the successful conduct of the objects herein contemplated.

1 The Committee on Beneficiary having reported in favor of
distributing to the members of the Fund the amount on hand in
the general and reserve funds, the Great Incohonee ruled that
the Great Council had no power to take away the vested rights
of a member of the Fund, and that the dissolution of the Associ-
ation could only be affected by the members themselves.

The Representatives from Georgia extended a cordial invita-
tion to the members of the G. C. U. S. to bring with them at
the next great sun council their wives and daughters, assuring
them that the citizens of Atlanta and the Red Men of Georgia
would spare no pains nor leave anything undone to make their
stay a pleasant and delightful one in the beautiful Southland.

The Special Committee on Revision of the Laws was given
permission to revise the Digest.

Probably no council of the Great Council in recent years had
been of such great importance to the Order as that held at
Cleveland. In the revision of the laws submitted and amended
by the Great Council and then adopted, many radical changes
were made, yet all inspired by a desire to gain for the Order the
best possible good. The rapid growth during the preceding
great sun had supplied the wampum belt of the Great Council

GREAT COUNCIL OF UNITED STATES. 419

with funds adequate for all legitimate purposes of the Order.
The spirit of economy was manifested in a desire to reduce the
amount of per capita tax ; but after a full consideration of the
matter it was deemed advisable to continue the incorne of
the G. C. U. S. at the old rate, in order that the growth and
prosperity so pleasing to all may not be retarded, but that
ample provision may be made for still greater prosperity in the
immediate future.

1892.

The Great Council assembled in the Senate Chamber of the
State Capitol building, Atlanta, Ga., on the I3th of Corn moon,
G. S. D. 401.

Addresses of welcome were delivered by Past Great Sachem
R. T. Daniel ; Hon. F. D. Bradwell, State Commissioner of
Education ; Hon. M. A. Hemphill, Mayor of the city ; and
Y. A. Wright, Great Sachem.

Responses were made by Great Incohonee Donnalley, and
other Great Chiefs and members of the G. C. U. S.

The Great Chiefs, 93 Representatives, 4 Past Great Inco-
honees, and 15 Past Great Sachems, representing 30 State
Great Councils, responded to roll-call.

The longtalk of the Great Incohonee reported the institution
of 2 Tribes in North Carolina ; 2 in Wyoming ; I in Utah ; 3 in
Washington ; and 6 in Oregon.

He recommended the adoption of a badge for veteran Red
Men, to be worn by those who had held membership for 21
successive great suns ; and the selection of a date on which the
members of the Order might meet at the World's Fair, to make
a demonstration in honor of Discovery Day — the date to be
designated Red Men's Sun.

He reported visits to many reservations and suggested in-
creased appropriation for his successors.

He also reported that the Beneficiary Fund membership had
become reduced to 72, and recommended legislation which would
close its affairs.

He commented on the weakness of the funeral and seven
suns benefit system of the Order, and suggested that radical
changes were necessary to bring the dues charged and benefits
promised into scientific relation to each other.

420 IMPROVED ORDER OF RED MEN.

He also reeommended the appointment of one or more great
chiefs to exemplify the work when called upon.

The'longtalk of the Great Chief of Records showed that 349
fathoms 15 inches of wampum had been contributed by the
Order for the Permanent Fund for the Widows' and Orphans'
Home. The Beneficiary Fund receipts had been 150 fathoms;
expenditures, 126 fathoms. The summary of statistics was as
follows : Number of Great Councils, 30 ; Tribes, 1424 ;
adopted, 28,619; reinstated, 1125; admitted by card, 1202;
suspended, 13,407 ; expelled, 172 ; withdrawn, 1809; died, 1136;
present membership, 122,314; Tribal receipts, 1,002,972 fathoms
96 inches ; expended for relief of brothers, 298,091 fathoms 23
inches ; relief of widows and orphans, 14,280 fathoms 19 inches ;
burial of dead, 73,073 fathoms 41 inches ; other expenditures,
492,602 fathoms 59 inches ; total funds of Tribes, invested and
in wampum belts, 1,220,576 fathoms 86 inches.

Number of Councils, Degree of Pocahontas, 241 ; member-
ship, 16,813; adopted, 5040; admitted by card, 88; reinstated,
221 ; suspended, 1952 ; expelled, 16; withdrawn, 721 ; died, 119;
Council receipts, 45,644 fathoms 68 inches ; expended for relief
of members, 8011 fathoms 89 inches; burial of dead, 1400 fath-
oms 20 inches; other expenditures, 24,021 fathoms 98 inches;
invested and in wampum belts, 42,783 fathoms 54 inches.

The longtalk of the Great Keeper of Wampum presented a
statement of assets of the G. C. U. S. as follows : Balance for
contingent expenses, 18,479 fathoms 33 inches; Permanent
Fund, 3237 fathoms 2 inches; Beneficiary Fund, 1260 fathoms
34 inches ; Yellow Fever Fund, 659 fathoms 59 inches.

The committee to collate the material for the Official History
of the Order was continued to such time as its work should be
completed.

The proposition that all Tribal work should be transacted in
the Chief's Degree was ruled out of order as not properly before
the Great Council.

A motion to permit adoption of candidates under 21 great
suns of age was defeated.

A motion to permit the wearing of a badge in lieu of regalia
in Tribal councils was defeated.

An amendment to the Constitution was adopted whereby the

GREAT COUNCIL OF UNITED STATES. 421

Committee on Constitution and Laws became a standing com-
mittee to act during the recesses of the Great Council.

A Badge for Veteran Red Men, as suggested by the Great
Incohonee, was adopted, and patented for the exclusive use of
the G. C. U. S. An engraving of the
badge is herewith presented.

It was voted that the next great sun
council fire be kindled in Des Moines,
Iowa.

It was voted to be unwise and impolitic
to translate or print the rituals in any lan-
guage other than those in which they are
now printed.

Charters were granted to the Tribes in-
stituted the past great sun, and for a Great
Council to be instituted in Oregon.

A duplicate charter was granted to the Great Council of Illi-
nois to replace the original, lost or destroyed.

The Great Incohonee ruled that the reservations of Minnesota,
Wisconsin, and Ontario had reverted to the control of the Great
Council of the United States.

The Committee on Revision was authorized to prepare and
have printed a new form for raising up chiefs ; and also to issue
a new Digest revised to date.

The same committee was ordered to present a form for indoor
use at funerals of members of the Order.

A complete revision of the laws, for government of the Degree
of Pocahontas, and of Tribes" under the immediate jurisdiction of
the G. C. U. S. was adopted.

A special committee was appointed to report at the next
great sun council upon the subject of Dues and Benefits, and
to present a plan of operations.

It was voted that if the members of the Beneficiary Fund will
unanimously consent, the same shall be dissolved, and its reserve
funds shall be equitably distributed to its members.

The Great Incohonee was authorized to appoint " Exempli-
fiers," to instruct the Order in the ritualistic work.

The Committee on Revision was directed to revise the cere-
mony for dedication of wigwams.

422

IMPROVED ORDER OF RED MEN.

The chiefs for the ensuing term were elected and appointed,
and raised up as follows : —

Great Incohonee,

Great Senior Sagamore,

Great Junior Sagamore,

Great Prophet,

Great Chief of Records,

Great Keeper of Wampum,

Great Tocakon,

Great Minewa,

Great Guard of Forest,

THOMAS E. PECKINPAUGH, P. G. S., Ohio.
ANDREW H. PATON, P. G. S., Massachusetts.
ROBERT T. DANIEL, P. G. S., Georgia.

THOMAS K. DONNALLEY, P. G I., Pennsylvania.
CHARLES C. CONLEY, P. G. I., Pennsylvania.
JOSEPH PYLE, P. G. I., Delaware.

JOSEPH C. SUIT, P. G. S., Indiana.

E. D. WILEY, P. G. S., . Iowa.

GEORGE T. FOWLER, P. G. S., Maryland.

With the record thus presented of the council held at Atlanta,
ends the written record of the G. C. U. S. down to the latest
date previous to the publication of this History. It leaves the
Order in the full tide of prosperity, with the probability that the
reports to be received for the fiscal year ending June 30, 1893,
will reach fully 140,00x3 members. The condition of the Great
Council of the United States was never as good, there is ample
wampum for all the legitimate uses, the Order is stronger than
ever in its history, and the future looks bright and prosperous
for still larger additions in membership, and far wider influence
and prosperity.

THOMAS E. PECKINPAUGH, GREAT INCOHONEE.

CHAPTER IX.

STATE GREAT COUNCILS AND TRIBES.

THE complete history of each State reservation, under the
jurisdiction of the Great Council of the United States, would
be largely a volume of repetitions of experiences ; covering, of
course, periods which vary in length, and results which differ
in measure ; but nearly all having the same general character-
istics. The original Great Councils have made almost uninter-
rupted progress numerically, financially, in social influence,
and in all that give stability and popularity to the Improved
Order of Red Men. The great majority of those admitted
later have likewise prospered and continued. A few have
struggled for a time in vain or misdirected effort. Some have
begun anew and built success over the ashes of preceding
failure. Out of the 33 States in which Great Council fires have
been kindled since the beginning, 30 have at this time Great
Council fires burning brightly ; dispensation has been granted
for another; and in several States and Territories, Tribes are
flourishing with prospects of early applications from some of
them for Great Council charters.

The record of the Great Council of the United States covers
the legislative action which governed all, and suggests the
trail over which all have journeyed. This chapter, therefore,
deals only with the brief statistical outlines of State beginnings
and present conditions.

Maryland. — This was the first Great Council instituted ; the
date being 2Oth of Flower moon, G. S. 5595 (May 20, 1835).
On the I4th of Worm moon, G. S. 5598, it became an incor-
porated body under the laws of the State of Maryland, and
claimed, and, as- the Great Council of Maryland, exercised,
supreme authority over the Order until the organization of
the Grand Council of the United States in G. S. 5607 (1847).

The standing of the Tribes in the reservation on the 3Oth of
Hot moon, G. S. D. 401, was as follows : —

423

424 IMPROVED ORDER OF RED MEN.

Number of Tribes ..... 54

Membership 4>n°

Past Sachems 792

Past Great Sachems 25

Past Great Incohonees .... 3

Wampum invested 75>68g fathoms 57 inches.

Wampum in belts 7>923 fathoms 78 inches.

Total funds 67,765 fathoms 79 inches.

Pennsylvania. — This is the second reservation into which
the Improved Order of Red Men was introduced ; it being a
fact of record that John F. Weishampel, of Logan Tribe, No. i,
of Baltimore, having been authorized so to do in G. S. 5599
(1839), instituted Tammany Tribe, No. I, of Shippensburg,
Pa., probably in the same grand sun. There is no further
record of the existence of this Tribe, except a reference to it
in the Maryland records in 5602 (1842), and the inference is
that its life was of very brief duration. The Order in the
reservation was revived on the I4th of Hot moon, G. S. 5607
(1847), by the institution of Tecumseh Tribe, No. I, at Norris-
town. The next grand sun, Metamora Tribe, No. 2, of Lan-
caster; Leni Lenape Tribe, No. 3, Kuquenaku Tribe, No. 4,
and Pocahontas Tribe, No. 5, of Philadelphia, were instituted.
In G. S. 5609 (1849), Mohegan Tribe, of Waynesboro, was
instituted. On the petition of Tecumseh, Leni Lenape, Kuque-
naku, and Pocahontas Tribes, a charter was granted by the
Great Council of the United States, in Plant moon, G. S. 5609,
and on the 23d of Flower moon, the Great Council of Pennsyl-
vania was instituted, being the fourth in numerical order. The
reservation soon took first rank in number of members, and has
continued to maintain the lead.

The standing of the Tribes in the reservation on the 3Oth of
Hot moon, G. S. D. 401, was as follows : —

Number of Tribes 317

Membership ....... 30.495

Past Sachems 4,982

Past Great Sachems 25

Past Great Incohonees .... 3

Wampum invested 401,454 fathoms 61 inches.

Wampum in belts 37,86o fathoms 75 inches.

Total funds 439>3I5 fathoms 36 inches.

STATE GREAT COUNCILS AND TRIBES. 425

Virginia. — This is the third reservation into which the
Order was introduced, Brother Weishampel having instituted
Pocahontas Tribe, No. i, at Wheeling, in grand sun 5599.
There is no further record of this Tribe, except the fact that
a member of it was authorized the next grand sun to institute
Natchez Tribe, No. I, Mississippi. In grand sun 5605 (1845),
Osceola Tribe, No. 2, was instituted at Alexandria, and later
placed under the jurisdiction of the Great Council of District of
Columbia, which became No. I, of Virginia, when the Great
Council fire of that State was kindled. Shawnee Tribe, No. 5,
of Winchester, was instituted in Corn moon, G. S. 5606
(1846), and soon after Mohawk Tribe, No. 6, was instituted,
both, by and under the jurisdiction of the Great Council of the
District of Columbia. These Tribes became respectively Nos.
2 and 3 of the Great Council of Virginia. The Great Council
of Virginia was the first instituted by the Great Council of the
United States, and was the third Great Council in numerical
order. Its first council fire was kindled in Buck moon, 5607
(1847). The three Tribes to whom the charter Was issued
were Osceola, No. i ; Shawnee, No. 2 ; and Mohawk, No. 3.
The Great Council was not represented in the G. C. U. S.
during the period 5621 to 5624 inclusive, but was reorganized
and again admitted in G. S. 5625 (1865).

The standing of the Tribes in the reservation on the 3Oth of
Hot moon, G. S. D. 401, was as follows : —

Number of Tribes 47

Membership 2,678

Past Sachems 440

Past Great Sachems 10

Wampum invested 1,066 fathoms 96 inches.

Wampum in belts I7>111 fathoms 86 inches.

Total funds 18,178 fathoms 82 inches.

Mississippi. — The records of the Great Council of Maryland
show that Brother Pailey Sharp, of Wheeling, Va., was com-
missioned in Corn* moon, G. S. 5600 (1840), to institute Natchez
Tribe, No. i, at Vicksburg, Miss. This would make that
reservation the fourth in which the Order was planted. There
is no further record of this Tribe, nor is the reservation men-
tioned again until G. S. 5619, at which time we learn that a

426 IMPROVED ORDER OF RED MEN.

Tribe, of the same name and number, had been instituted dur-
ing the preceding grand sun at Natchez, but the fact had not
been mentioned at the previous grand sun council. Tahle-
quah Tribe, No. 2, and Choctaw, No. 3, were instituted in
G. S. D. 379. Tishomingo Tribe, No. 4, was instituted at
Corinth, on the 7th of Hot moon, G. S. D. 381. In G. S. D.
382, four Tribes were instituted — luka, No. 5, of luka, Minne-
haha, No. 6, of Kossuth, Chickasaw, No. 7, of Rienzi, and
Osceola, No. 8, of Burnsville. Red Cloud Tribe, No. 9, was
instituted at Chapel Hill Meeting-House, on the roth of Snow
moon, G. S. D. 383. The council fire of Mohawk Tribe,
No. 10, was kindled at Pittsboro, in Flower moon, G. S. D.
384; and in the same great sun, Hiawatha Tribe, No. n, was
instituted at Coffeeville. Choctaw, Tishomingo, and Chicka-
saw Tribes became extinct this great sun. At the Great Sun
Council of the G. C. U. S. in G. S. D. 387, all the Tribes were
reported as extinct, because of a combination of circumstances,
the sickness of the Vice Great Incohonee in charge, and the
disorganized political conditions. No attempt has since been
made to establish the Order in Mississippi.

Louisiana. — This appears to be the fifth reservation into
which the Order was introduced. .Brother Pailey Sharp, who
had been, nearly three grand suns before, commissioned to
kindle the council fire of Natchez Tribe, No. i, of Mississippi,
with five others, petitioned in Worm moon, G. S. 5603 (1843),
for a charter to institute Mohican Tribe, No. I, of Bayou Sara,
La. The charter was granted by the Great Council of Mary-
land. This Tribe, if instituted, appears to have failed of con-
tinuance, there being no further record of it. In 13 grand
suns from the time Brother Sharp and others petitioned for
Mohican Tribe, No. i, of Bayou Sara, Osyka Tribe, No. I, was
instituted at New Orleans. During the following grand suns,
the Order prospered, and a preliminary organization of a great
council was effected in Snow moon, G. S. 5620 (1860). The
civil war which soon followed seems to have prevented the
formal institution of the Great Council, and to have caused
the disbandment of all its Tribes except Osyka, No. i, and for
a time the Order was dormant in this State. Tecumseh Tribe,
No. 4, of Baton Rouge, was instituted in G. S. 5625 (1865), and

STATE GREAT COUNCILS AND TRIBES, 427

the Order in Louisiana began again to increase. Narragansett
Tribe, No. 5, was instituted at New Orleans in G. S. D. 376.
Another Tribe was instituted in G. S. D. 377, but its council
fire was allowed to go out.. Tribes Nos. 6 and 7 were instituted
in G. S. D. 378. All these except Osyka Tribe, No. i, and
Osceola Tribe, No. 7, soon became extinct ; but in G. S. D. 380,
Tunica Tribe, No. 8, of Shreveport, was instituted. On account
of the yellow-fever epidemic in G. S. D. 384, all but Osyka
Tribe, No. i, became extinct. In G. S. D. 388, the council fire
of Osceola Tribe was rekindled. Tuscarora Tribe, No. 9, was
instituted in G. S. D. 390. On the 3d of Cold moon, G. S. D.
391, Pocahontas Tribe, No. 10, was instituted at New Orleans.

The Great Council fire of Louisiana was rekindled on the
3Oth of Cold moon, G. S. D. 391. The hunting grounds of
Texas and Arkansas are under the jurisdiction of the Great
Council of Louisiana.

The standing of the Tribes of this reservation on the 3Oth
of Hot moon, G. S. D. 401, was as follows : —

Number of Tribes 8

Membership 417

Past Sachems 88

Past Great Sachems 8

Wampum invested 1,020 fathoms.

Wampum in belt ..... 2,303 fathoms 2 inches.

Total funds 3>323 fathoms 2 inches.

District of Columbia. — The first Tribe to be instituted in
this reservation was Powhatan Tribe, No. i, of Washington.
Its council fire was kindled in Cold moon, G. S. 5605 (1845), by
Past Great Sachem Louis Bonsai and Past Sachem John L.
Booker, of Maryland. Anacostia Tribe, No. 3, of Washington,
was instituted soon after. On the petition of these two Tribes
and Osceola Tribe of Alexandria, Va., the Great Council of the
District of Columbia was instituted on the 4th of Beaver moon,
G. S. 5605. This Great Council was subordinate to the Great
Council of Maryland, and was required to obtain its permission
to institute Tribes in Virginia. The Order grew very rapidly
in this reservation at this time, and the Great Council of Vir-
ginia was an early result of its efforts. In G. S. 5619 (1859),
the Great Council fire of the District of Columbia, by reason of

428 IMPROVED ORDER OF RED MEN.

internal dissensions became extinct, but it was rekindled in
G. S. 5624 (1864), and has burned continuously from that date.
The standing of the Tribes in the reservation on the 3Oth of
Hot moon, G. S. D. 401, was as follows : —

Number of Tribes 6

Membership 300

Past Sachems 70

Past Great Sachems 10

Wampum invested 366 fathoms 55 inches.

Wampum in belts 1,108 fathoms 54 inches.

Total funds !>475 fathoms 9 inches.

Delaware. — Delaware Tribe, No. i, of Wilmington, was in-
stituted on the 3 1st of Hunting moon, G. S. 5607 (1847).
Osceola Tribe, No. 2, of Delaware City, was instituted on the
24th of Hunting moon, G. S. 5612 (1852) ; Keokuk Tribe,
No. 3, of Wilmington, on the i5th of Beaver moon, G. S. 5613
(1853); and Cherokee, No. 4, of Wilmington, on the loth of
Beaver moon, G. S. 5616 (1856). The Great Council fire was
kindled on the iQth of Beaver moon, G. S. 5616, by Joseph Pyle,
Vice Great Incohonee. It has had continuous and successful
existence.

The standing of the Tribes in the reservation on the 3Oth of
Hot moon, G. S. D. 401, was as follows : —

Number of Tribes 28

Membership 2>536

Past Sachems 442

Past Great Sachems 20

Past Great Incohonees .... i

Wampum invested 20,721 fathoms 73 inches.

WTampum in belts 4>755 fathoms 46 inches.

Total funds 25,477 fathoms 19 inches.

New York. — The first four Tribes in this reservation were
all instituted in Sturgeon moon, G. S. 5608 (1848), the four
council fires being kindled on the same sun by W. G. S. Inco-
honee Latham in person. Many of the petitioners were up to
date associated as Tribes of the "Order of Red Men," without
being aware of the existence of the Improved Order of Red Men.
These Tribes were Oneida, No. i, Osceola, No. 2, and Oneactah,
No. 4, of New York City, and Metamora, No. 3, of Brooklyn.

STATE GREAT COUNCILS AND TRIBES. 429

In Travelling moon, G. S. 5610 (1850), the Great Council was
instituted. The Great Council was declared defunct in G. S.
5611 (1851), when but one Tribe remained. Two grand suns
later this Tribe also went out of existence.

The Order was revived in New York by the institution of
Metamora Tribe, on the ist of Beaver moon, G. S. 5614 (1854) ;
but was again reported extinct in G. S. 5617 (1857).

A third and successful attempt to plant the Order in this
State was made in G. S. D. 380, when Mohawk Tribe, No. I,
and Cherokee Tribe, No. 2, of New York City were instituted.
Montauk Tribe, No. 3, of Williamsburg ; Wyoming, No. 4, Men-
dota, No. 5, Metamora, No. 6, Manhattan, No. 7, and Tecumseh,
No. 8, all of New York City, and Mineola, No. 9, of Brooklyn, fol-
lowed in rapid succession, and were all reported to the great sun
council of the G. C. U. S. in G. S. D. 381. On the igth sun,
Sturgeon moon, G. S. D. 381, the Great Council fire was kindled,
and from that time the Improved Order of Red Men has increased
and prospered in New York. The reservation of Ontario was at
one time under the jurisdiction of this Great Council.

The standing of the Tribes in the reservation on the 3Oth of
Hot moon, G. S. D. 401, was as follows : —

Number of Tribes 160

Membership 11,110

Past Sachems i>Q3°

Past Great Sachems ..... 1 8

Wampum invested 187,920 fathoms I inch.

Wampum in belt 25>734 fathoms 70 inches.

Total funds 213,654 fathoms 71 inches.

New Jersey. — The first Tribe instituted in New Jersey was
Arreseoah, No. i, at Newark, in Worm moon, G. S. 5610 (1850).
Leni Lenape Tribe, No. 2, of Camden, was instituted soon after.
Then followed Red Bird Tribe, No. 3, of Newark, and Chema-
nitou, No. 4, and Moax, No. 5, of Trenton. The records of the
G. C. U. S. relate that the Great Council fire was kindled first
in Travelling moon, G. S. 5611 (1851), and that, because of a mis-
understanding which prevented the co-operation of Leni Lenape
Tribe at this date, a reorganization and reinstitution were effected
on the 26th of Hunting moon, G. S. 561 1. On the other hand,
it is indicated by the records of the Great Council of New Jersey,

430 IMPROVED ORDER OF RED MEN.

that the date of institution of the Great Council was on the 26th
of Hunting moon, G. S. 5610 (1850). The Order grew slowly
in this reservation, and at the end of 30 great suns had only
reached 2100 members. From that number, however, the
advance has been very rapid, and to-day New Jersey is second
among Great Councils in number of members.

The standing of the Tribes in the reservation on the 3Oth of
Hot moon, G. S. D. 401, was as follows : —

Number of Tribes 143

Membership 157644

Past Sachems ^598

Past Great Sachems 20

Past Great Incohonees .... 2

Wampum invested 187,920 fathoms I inch.

Wampum in belts 25>734 fathoms 70 inches.

Total funds 213,654 fathoms 71 inches.

Ohio. — The first two Tribes in this reservation were Miami,
No. i, of Cincinnati, and Tecumseh, No. 2, of Springfield, both
instituted in G. S. 5611 (1851). Algonquin Tribe, No. 3, of
Columbus, was instituted the following grand sun. Great Coun-
cil charter was granted for Ohio, in G. S. 56.12 (1852). Ohio
thus became the pioneer Great Council of the West, and has
grown and flourished, until now it is among the strong jurisdic-
tions of the Order. The hunting grounds of Kentucky are
included in the Great Council reservation.

The standing of the Tribes in the reservation on the 3Oth of
Hot moon, G. S. D. 401, was as follows : —

Number of Tribes 75

Membership 5,ll7

Past Sachems 793

Past Great Sachems 20

Wampum invested 30,290 fathoms 51 inches.

Wampum in belts ..... 17,405 fathoms 82 inches.

Total funds 47>6g6 fathoms 33 inches.

North Carolina. — John L. Booker, Great Chief of Records
of the United States, kindled the council fire of the first Tribe
in this reservation on the Qth of Travelling moon, G. S. 5613
(1853). This Tribe was Osceola, No. I, of Fayetteville, which
lived only one grand sun. Between G. S. 5613 and G. S. 5618
(1858), a second Tribe was probably instituted and went out of

STATE GREAT COUNCILS AND TRIBES. 431

existence; because the Order is reported as "revived" in that
State in G. S. 5618 by the institution of Weccamaw Tribe,
No. 3, at Wilmington. Again, however, the council fires failed
to burn, and in G. S. 5620 (1860) the Order was declared ex-
tinct in North Carolina. Wyoming Tribe, No. 4, was insti-
tuted at Wilmington on the 28th of Buck moon, G. S. D. 382.
The next Tribe was Black Hawk Tribe, No. 5, of Wilmington,
instituted on the ist of Flower moon, G. S. D. 383. In G. S. D.
384, three tribes were instituted — Pee Dee, No. 6, at Laurin-
burg, Pocahontas, No. 7, at Brooklyn, and Matchepungo, No. 8,
at Fayetteville. The council fires of all except Wyoming Tribe,
No. 4, were reported quenched in G. S. D. 387. Wyoming
Tribe surrendered in G. S. D. 391, but in that great sun two
other Tribes were instituted — Matchepungo, No. 8, revived at
Fayetteville, and Cherokee, No. 9, of Wilmington. On the 2ist
of Sturgeon moon, G. S. D. 397, the council fire of Osceola
Tribe, No. i, was relighted at Raleigh. Matchepungo Tribe,
No. 8, had, in the meantime, again disbanded. In the follow-
ing great sun, Chippewa Tribe, No. 2, was instituted at South
Mills. Junaluska Tribe, No. 3, of Asheville, and Sapona Tribe,
No. 4, of Greensboro, were instituted in Plant moon, G. S. D.
399. Eyota Tribe, No. 5, of Wilmington, was instituted in
Cold moon, G. S. D. 401, and soon after, the council fire of
Narragansett Tribe, No. 6, was lighted at Old Trap. The
Tribes reported in good standing on the 3oth of Hot moon,
G. S. D. 401, were Chippewa, No. 2, Eyota, No. 5, Narragan-
sett, No. 6, and Cherokee, No. 9.

Kentucky. — Chickasaw Tribe, No. i, of Newport, and Black
Hawk, No. 2, of Covington, were both instituted in G. S.
5612 (1852). Pocahontas Tribe, No. 3, of Newport, and Ken-
tucky, No. 4, of Louisville, were instituted in the following
grand sun. The Great Council fire was lighted on the 9th of
Sturgeon moon, G. S. 5614 (1854). The Order in Kentucky
flourished many great suns, but finally began to lose interest
and membership, and was not represented in the G. C. U. S.
after G. S. D. 389. In G. S. D. 395, but one Tribe was reported
in the State — Miami, No. 17, of Newport. The Great Council
fire had long before ceased to burn. In G. S. D. 397, Kentucky
was placed under the jurisdiction of the Great Council of Ohio,

432 IMPROVED ORDER OF RED MEN.

and the standing of its Tribes on the 3Oth of Hot moon, G. S. D.
401, is included in the statement given for that reservation.
During its existence as a Great Council, Kentucky furnished
two Great Incohonees to the G. C. U. S.

Indiana. — The Order had a brief existence in this reservation
from Snow moon, G. S. 5614 (1854), to G. S. 5617 (1857). In
Snow moon, G. S. 5614, the council fire of Seneca Tribe, No. I,
was kindled at Metamora. Between that time and Flower
moon, G. S. 5615 (1855), f°ur Tribes were instituted at Laurel,
Terre Haute, Edinburg, and Franklin. A Great Council was
instituted on the nth of Flower moon ; but in two grand suns
the Tribes all ceased to work, and the Great Council surren-
dered its charter. In G. S. 5619 (1859), the Order was resus-
citated in the jurisdiction by the rekindling of the council fire
of Cherokee Tribe, No. 4, of Edinburg, and the institution of
Comanche Tribe, No. 7, of Aurora, and Wyandotte Tribe, No.
8, of Richmond. In less than three grand suns, the Order had
again lapsed in Indiana. A third attempt to establish the
Order in this State was made in G. S. D. 375, when Tippecanoe
Tribe, No. 8, of Patriot, was instituted. In the next great sun,
Iroquois Tribe, No. 9, was instituted at Brookville. In G. S. D.

377, Wabash Tribe, No. 10, of Lafayette, and Kanahwaga,
No. n, of Attica, were instituted, and Wyandotte, No. 8, of
Richmond, was resuscitated. This gave the Order its third
and successful start, and on the igth of Hot moon, G. S. D.

378, its Great Council fire was rekindled.

The standing of the Tribes in the reservation on the 3Oth of
Hot moon, G. S. D. 401, was as follows : —

Number of Tribes 103

Membership 8.632

Past Sachems 635

Past Great Sachems 19

Past Great Incohonees .... i

Wampum invested 48,508 fathoms 21 inches.

Wampum in belts 20,087 fathoms 19 inches.

Total funds 68,595 fathoms 40 inches.

Illinois. — The Improved. Order of Red Men was introduced
into Illinois by the institution of Pocahontas Tribe, No. I, at
Paris, on the ist of Worm moon, G. S. 5614 (1854). This Tribe

STATE GREAT COUNCILS AND TRIBES. 433

soon ceased to exist, and the Order here was not revived until
G. S. 5620 (1860), when a Tribe was instituted at Nashville.
The Nashville Tribe soon disbanded, however, and no effort to
introduce the Order into the State again succeeded until G. S. D.
378, when Seminole Tribe, No. 3, of Mason, was instituted.
Somonauk Tribe, No. 4, was instituted at Chicago, in Hunting
moon, G. S.-D. 381, and Modoc Tribe, No. 5, was instituted at
Effingham on the 3d of Plant moon, G. S. D. 382. The coun-
cil fire of Seminole Tribe had been quenched in the meantime.
Shawnee Tribe, No. 6, was instituted at Quincy on the 24th of
Beaver moon, G. S. D. 383 ; and on the gth of Plant moon,
G. S. D. 384, Pawnee Tribe, No. 7, was instituted at Mattoon.
In Snow moon, G. S. D. 385, Chickasaw Tribe, No. 8, was
instituted at Neoga ; and in Flower moon, Potawatamie Tribe,
No. 9, was instituted at Oakland City. Four tribes were added
in the next two great suns, and on the i3th of Hot moon,
G. S. D. 387, the Great Council fire was kindled. The hunting
grounds of Wisconsin and Minnesota are both within the juris-
diction of the Great Council of Illinois.

The standing of the Tribes in this reservation on the 3Oth of
Hot moon was as follows : —

Number of Tribes 44

Membership 2,'i7o

Past Sachems 283

Past Great Sachems 7

Wampum invested 5>7!6 fathoms 97 inches.

Wampum 'in belts 5>373 fathoms 73 inches.

Total funds 11,090 fathoms 70 inches.

Iowa. — The stay of the Order in Iowa at its first appearance
was of very short duration. Camanche Tribe, No. i, of Du-
buque, was instituted on the 5th of Hot moon, G. S. 5614
(1854), and was reported at the next grand sun council of the
United States as having surrendered its charter. Saux Tribe,
No. 2, of Des Moines, was instituted on the 2Oth of Corn moon,
G. S. D. 381. Black Hawk Tribe, No. 3, was instituted on the
i6th of Travelling moon, G. S. D. 382, but surrendered its
charter within a few great suns. Iowa Tribe, No. 4, was insti-
tuted at Oskaloosa on the 22d of Snow moon, G. S. D. 392.
During the next great sun Osceola Tribe, No. 5, was instituted

434 IMPROVED ORDER OF RED MEN.

at Davenport in Plant moon, and Wapello Tribe, No. 6, at
Cleveland, on the 28th of Hot moon.

The Great Council fire of Iowa was kindled on the i8th of
Hunting moon, G. S. D. 393. The reservation of Nebraska
was placed under the jurisdiction of Iowa, and by its well-
directed and energetic efforts several Tribal council fires were
soon kindled, and a Great Council instituted in that State.

The standing of the Tribes in this reservation on the 3Oth of
Hot moon, G. S. D. 401, was as follows : —

Number of Tribes 33

Membership i>48i

Past Sachems 137

Past Great Sachems 7

Wampum invested 560 fathoms 45 inches.

Wampum in belt 3,689 fathoms 71 inches.

Total funds 4>25o fathoms 16 inches.

Missouri. — The first appearance by the order in Missouri was
in G. S. 5616 (1856), when Hiawatha Tribe, No. i, of St. Louis
was instituted. Minnehaha Tribe, No. 2, of St. Louis, was insti-
tuted during the same grand sun. Tribe No. 2 soon quenched
its council fire, which was relighted in G. S. 5618 (1858).
No record of the institution of Tribe No. 3 appears, but
Cherokee Tribe, No. 4, was instituted in G. S. 5618, and a
Great Council was informally instituted on the i8th of Hunting
moon, G. S. 5618. At the grand sun council of the G. C. U. S.
succeeding, a charter was granted for the Great Council of Mis-
souri, notwithstanding the informality of its organization and
institution. The Great Council lapsed soon afterward ; but in
G. S. D. 373 was reorganized. Again the Great Council of
Missouri disbanded, but its council fire was kindled for the
third time on the 24th of Snow moon, G. S. D. 375, and it has
continued to date without further disaster.

The standing of the Tribes in the reservation on the 3Oth of
Hot moon, G. S. D. 401, is as follows : —

Number of Tribes 8

Membership 298

Past Sachems 74

Past Great Sachems 12

Wampum invested 9^57 fathoms 8 inches.

Wampum in belts l?93l fathoms 76 inches.

Total funds n, 088 fathoms 84 inches.

STATE GREAT COUNCILS AND TRIBES. 435

Connecticut. — The Order failed of continuance in this reser-
vation from its first appearance, which was by the institution of
Narragansett Tribe, No. i, at Hartford, on the iQth of Buck
moon, G. S. 5618 (1858). In G. S. 5621 (1861) this Tribe was
reported to the G. C. U. S. as extinct.

The second introduction of the Order here was in G. S. D.
395. The reservation of Connecticut had been placed within
the jurisdiction of the Great Council of Massachusetts; an$ by
the efforts of its great chiefs Hammonassett Tribe, No. I, was
instituted at New Haven on the ist of Beaver moon, G. S. D.
395. In a few seven suns the Tribe had more than 500 mem-
bers ; and enthusiasm for the Order spread so rapidly, that in
less than ten moons, nine large Tribes were flourishing in the
State, had withdrawn from the Great Council of Massachusetts,
and had been instituted as the Great Council of Connecticut.

The standing of the Tribes in the reservation on the 3Oth of
Hot moon, G. S. D. 401, was as follows : —

Number of Tribes 20

Membership 2,347

Past Sachems 123

Past Great Sachems 6

Wampum invested 4.207 fathoms 13 inches.

Wampum in belt 5,066 fathoms 78 inches.

Total funds 9>273 fathoms 91 inches.

West Virginia. — Before the war of 1861 this had been a
part of the great reservation of Virginia ; but having been set
apart by the civil government as an independent State, the only
Tribe existing there in G. S. 5623 (1863), Logan, No. 21, of
Wheeling, came under the jurisdiction of the G. C. U. S., and
took the number i of West Virginia. Cornstalk Tribe, No. 2,
of Wheeling, was instituted during the G. S. 5625 (1865), and
Black Hawk Tribe, No. 3, was instituted in G. S. D. 378. At
the following Council of the G. C. U. S. a charter for Great
Council was issued, and on the 2/th sun of Cold moon, G. S. D.
379, the Great Council was instituted.

The standing of the Tribes in the reservation on the 3<Dth of
Hot moon, G. S. D. 401, was as follows : —

Number of Tribes 20

Membership 1,115

436 IMPROVED ORDER OF RED MEN.

Past Sachems 158

Past Great Sachems 15

Wampum invested none

Wampum in belts 5>233 fathoms 66 inches.

Total funds 5»233 fathoms 66 inches.

California. — The first mention of the Order in connection
with California was a report by W. G. Incohonee Peters in G. S.
5614 (1854), that he had appointed Past Sachem A. Curry,
Vice Great Incohonee, with authority to institute two Tribes in
that reservation. There appears to be no official record ^of his
doings in this connection, but there is a tradition in California
that he established a Tribe at Red Dog. If he did, its life was
of short duration. Among the many Red Men in California in
G. S. 5623 (1863) were Brothers Adam Smith, Lando, and
Weis, who, with a number of palefaces, organized California
Tribe, No. I, of San Francisco, which was instituted on the Qth
of Beaver moon, in G. S. 5623. Manhattan Tribe, No. 2,
quickly followed, but lived only a short time. Hiawatha Tribe,
No. 3, was next instituted in Corn moon, G. S. D. 376. Then
followed Manzanita, No. 4, with 400 charter members. Cali-
fornia, No. i, soon died, and another No. I, working in the
German language, was instituted. In G. S. D. 377, six flourish-
ing Tribes were in existence, and the Great Council was insti-
tuted. This has always been the largest Great Council west of
the Mississippi River, and by the efforts of its members much
of the preliminary work has been done for the planting of the
Order in the further western jurisdictions.

The standing of the Tribes in the reservation on the 3Oth of
Hot moon, G. S. D. 401, was as follows : —

Number of Tribes 36

Membership 2,636

Past Sachems 373

Past Great Sachems 18

Past Great Incohonee .... i

Wampum invested 71,766 fathoms 50 inches.

Wampum in belts 5>782 fathoms 2 inches.

Total funds 77 ,548 fathoms 52 inches.

Texas. — The Order was introduced into Texas by the insti-
tution of Swamp Eagle Tribe, No. i, at Marshall, in G. S. D.
375. Four Tribes were instituted in G. S. D. 377, and on the

STATE GREAT COUNCILS AND TRIBES. 437

5th of Cold moon, G. S. D. 378, its Great Council fire was
kindled. Choctaw Tribe, No. 5, was instituted in G. S. D. 380.
The Great Council made no report ; and the Great Incohonee
demanded its effects in the following Great Sun. Choctaw
Tribe, No. 5, of Starrville, was the only Tribe in the State
then reported to be in existence. In G. S. D. 387, Choctaw
Tribe also ceased to exist. The order in Texas was revived in
G. S. D. 392, by the institution of Caddo Tribe, No. 8, at
Dallas. In Corn moon of the same great sun, Osceola Tribe,
No. 9, was instituted at Waco. The name Osceola was soon
after changed to Waco. Seminole Tribe, No. 10, was instituted
at Dallas, in Cold moon, G. S. D. 395. The hunting grounds
of Texas were now under the jurisdiction of the Great Coun-
cil of Louisiana. Caddo, No. 8, and Waco, No. 9, were the
only Tribes in Texas on the 3Oth of Hot moon, G. S. D. 400.
The statement of standing of Tribes in Louisiana on the 3Oth
of Hot moon, G. S. D. 401, covers Texas, which yet remains
within the jurisdiction of the Great Council of Louisiana.

Tennessee. — The history of the Order in this reservation
began in G. S. D. 376, with the institution of Tecumseh Tribe,
No. i, at Nashville. The Order had a very rapid growth here,
as is evidenced by the fact that at the great sun council of the
G. C. U. S. in G. S. D. 377, the Great Incohonee reported the
addition of seven Tribes in that jurisdiction. Their application
for a Great Council charter was then granted ; the Great Council
was instituted soon after ; and a very large number of Tribes
was instituted. The rapid growth of the Order in these hunting
grounds did not continue ; and for a long time the membership
gradually reduced in number. In the recent great suns, however,
new life and energy has appeared, and a steady increase is shown.

The standing of the Tribes in the reservation on the 3Oth of
Hot moon, G. S. D. 401, was as follows : —

Number of Tribes 5

Membership 275

Past Sachems 25

Past Great Sachems 9

Past Great Incohonee I

Wampum invested 1800 fathoms 90 inches.

Wampum in belts 297 fathoms 95 inches.

Total funds 2097 fathoms 95 inches.

438 IMPROVED ORDER OF RED MEN.

Georgia. — Cherokee Tribe, No. i, of Atlanta, instituted in
G. S. D. 376, was the beginning of the Order here. The
institution of Nickajack, No. 2, followed in G. S. D. 378.
Then came Modoc Tribe, No. 3, in G. S. D. 379, all of Atlanta.
All surrendered their charters after a time, but were resusci-
tated. In G. S. D. 387, the reports showed Cherokee, No. i,
Modoc, No. 3, Chattahoochie, No. 5, and Choctaw, No. 6, in
existence. The G. C. U. S., in 388, issued a charter for the
Great Council of Georgia, and it was instituted on the 6th of
Hunting moon of that great sun. Alabama and South Carolina
were placed under its jurisdiction in G. S. D. 395 ; and the
great chiefs of Georgia instituted eight Tribes in the former
and five in the latter State.

The standing of the Tribes in the reservation on the 3Oth of
Hot moon, G. S. D. 401, was as follows : —

Number of Tribes 41

Membership 3A°l

Past Sachems 75

Past Great Sachems 9

Wampum invested 5*765 fathoms.

Wampum in belts 11,541 fathoms 99 inches.

Total funds I7>3°6 fathoms 99 inches.

Michigan. — Pocahontas Tribe, No. i, was instituted at
Detroit, in G. S. D. 376.

In five great suns the number of Tribes had increased to four,
the additions being, Tecumseh, No. 3, Chippewa, No. 4, and
Red Cloud, No. 5, all of Detroit. Tribe No. 2 had existed at
Grand Haven, but had dissolved. In Worm moon, G. S. D.
381, dispensation was issued for a Great Council charter, and on
the loth of the following Flower moon, the Great Council was
instituted. The Order has progressed slowly but steadily in
Michigan from that date.

The standing of the Tribes in the reservation on the 3Oth of
Hot moon, G. S. D. 401, was as follows : —

Number of Tribes 20

Membership i>U3

Past Sachems 115

Past Great Sachems 12

Wampum invested I?13I fathoms 91 inches.

Wampum in belts 2,106 fathoms 74 inches.

Total funds 3?238 fathoms 65 inches.

STATE GREAT COUNCILS AND TRIBES.

439

Alabama. — The first Tribe in Alabama was Winnebago,
No. i, at Athens, instituted in G. S. D. 378. A Tribe at
Selma, Powhatan, No. 2, followed in the same great sun. On
the 1 8th of Sturgeon moon, G. S. D. 380, Cherokee Tribe,
No. 3, was instituted at Fort Hampton. Seminole Tribe, No. 4,
was instituted at Clutsville, in Cold moon, G. S. D. 382. In
G. S. D. 383, the council fires of two Tribes were kindled —
Creek, No. 5, of Courtland, and Etawa, No. 6, of Hillsboro.
Only Powhatan Tribe, of Selma, survived in G. S. D. 388, but
in G. S. D. 391, it was also reported dissolved. Cherokee
Tribe, No. 3, was resuscitated at Elkmont, in G. S. D. 392, but
dissolved soon after. This reservation having been placed in
charge of the Great Council of Georgia, in G. S. D. 396, eight
Tribes were instituted within a few moons at Brownville,
Anniston, Montgomery, Pratt Mines, Birmingham, Dolomite,
Warrior, and Tuscombia. On the I9th sun of Beaver moon,
G. S. D. 397, the Great Council of Alabama was instituted.

The standing of the Tribes in this reservation on the 3Oth of
Hot moon, G. S. D. 401, was as follows : —

Number of Tribes 23

Membership 1*003

Past Sachems 122

Past Great Sachems 4

Wampum invested 590 fathoms.

Wampum in belts 2,273 fathoms 40 inches.

Total funds 2,863 fathoms 40 inches.

Oregon. — The Order began its work in Oregon by the insti-
tution of Oregonian-Pocahontas Tribe, No. I, in G. S. D. 379,
at Jacksonville ; which was immediately followed by the institu-
tion of La Lake Tribe, No. 2, at Ashland, and Multnomah
Tribe, No. 3, at Portland. Oneonta Tribe, No. 4, of Portland,
was instituted on the i$th of Beaver moon, G. S. D. 381, and
in Buck moon, G. S. D. 382, the 'Great Council of Oregon was
instituted. The last report made by this Great Council was in
G. S. D. 391, when six Tribes were reported in good standing.
In G. S. D. 400, however, Oregonian-Pocahontas Tribe,
No. i, of Jacksonville, and Williamette, No. 6, of Portland,
again appear in the records of the G. C. U. S. Minnehaha
Tribe, No. 2, was instituted, at Portland, on the 6th of Worm

440 IMPROVED ORDER OF RED MEN.

moon, G. S. D. 399 ; and in the following great sun, Himaly
Tribe, No. 3, was instituted at Albina. Winona, No. 4, and
Chinook, No. 5, of Portland, Concomley, No. 7, of Astoria,
Kamiakin, No. 8, of Salem, Modoc, No. 9, of Portland, and
Mohawk, No. I r, of Albany, followed in rapid succession, and a
charter was granted by the G. C. U. S., at Atlanta, in Corn
moon, G. S. D. 401, for the institution of the Great Council of
Oregon.

Nevada. — Piute Tribe, No. i, was instituted at Carson City,
Nevada, on the i8th of Buck moon, G. S. D. 379. On the igth
of the succeeding Corn moon, Pocahontas Tribe, No. 2, of Vir-
ginia City was instituted, and in Hot moon, G. S. D. 380, Min-
nehaha Tribe, No. 3, of Reno, was instituted. Washoe Tribe,
No. 4, of Washoe City, was instituted on the I5th of Flower
moon, G. S. D. 381 ; and on the 7th of Buck moon, G. S. D.
381, Shoshone Tribe, No. 5, of Elko, was instituted. The
Great Council fire was kindled on the 6th of Cold moon,
G. S. D. 382. The Order has worked under the disadvantages
of a sparsely settled country, and has made little gain in
numbers.

The standing of the Tribes in this reservation on the 3Oth of
Hot moon, G. S. D. 401, was as follows : —

Number of Tribes 4

Membership 156

Past Sachems 44

Past Great Sachems 7

Wampum invested 1,600 fathoms.

Wampum in belts 845 fathoms 74 inches.

Total funds 2?445 fathoms 74 inches.

Wisconsin. — The Order was introduced first into this reser-
vation in G. S. D. 380, by the institution in Cold moon of Mil-
waukee Tribe, No. i, and of Mendota Tribe, No. 2, of Madison,
in Flower moon. The council fire of the latter was soon
quenched. Black Hawk Tribe, No. 3, was instituted at Mil-
waukee, in G. S. D. 384. In G. S. D. 387, the Great Chief of
Records reported that the Tribes of Wisconsin had disbanded.
Again in G. S. D. 393, the State having been placed under the
jurisdiction of the Great Council of Illinois, the great chiefs of
that reservation instituted Oshkosh Tribe, No. I, at Oshkosh, in

STATE GREAT COUNCILS AND TRIBES. 441

Worm moon. The reports for Hot moon, G. S. D. 397, showed
that Black Hawk Tribe, No. 2, of Beloit, Mohawk, No. 3, of
Janesville, Hiawatha, No. 4, of Waukesha, Passyunk, No. 5, of
Milwaukee, Winnebago, No. 6, of Fond du Lac, Kishwaukee,
No. 7, of Milwaukee, Minissine, No. 8, of Madison, Sioux, No.
9, of Whitewater, and Rickapoo, No. 10, of Richland Centre,
had all been instituted within the great sun. Only Hiawatha
and Minissine Tribes were in existence, however, in one great
sun thereafter. The standing of the Tribes in Wisconsin, on
the 3Oth of Hot moon, G. S. D. 401, is contained in the state-
ment given for the Great Council of Illinois, on that date.

Rhode Island. — Beginning on the 8th of Beaver moon,
G. S. D. 380, with the institution of King Philip Tribe, No. I,
at Providence, the Order made rapid strides in this reservation.
On the 22d of Cold moon, G. S. D. 381, Canonicus Tribe, No.
2, was instituted at Warwick. On the igth of the same moon,
Miantonomah Tribe, No. 3, was instituted at Providence. In
Plant moon following, Wampanoag Tribe, No. 4, was instituted
at Pawtucket, and Narragansett, No. 5, at Natick. On the 2Oth
of Sturgeon moon, G. S. D. 381, the Great Council was insti-
tuted, being the first in New England. It flourished for a few
great suns, when interest began to flag, and members to fall
away, until in G. S. D. 391 the Order was reported extinct in
Rhode Island. In G. S. D. 396, Rhode Island having been
placed in charge of the Great Council of Massachusetts, the great
chiefs of that State resuscitated several of the old Tribes, and
kindled council fires of new ones, so that in G. S. D. 397, there
were more than 800 Red Men in the State, and the Great Coun-
cil fire was kindled a second time, in Sturgeon moon.

The standing of the Tribes in this reservation on the 3Oth of
Hot moon, G. S. D. 401, was as follows : —

Number of Tribes 10

Membership 1*272

Past Sachems 97

Past Great Sachems 5

Wampum invested 6,886 fathoms 85 inches.

Wampum in belts 3>921 fathoms 61 inches.

Total funds 10,812 fathoms 46 inches.

Utah. — The first introduction of the Improved Order of Red
Men to the reservation of Utah, was by the institution of

442 IMPROVED ORDER OF RED MEN.

Washakie Tribe, No. i, at Salt Lake City, on the 4th of Worm
moon, G. S. D. 381. The next Tribe instituted was Pocatallo,
No. 2, of Salt Lake City, in G. S. D. 383. In G. S. D. 385,
Pocatallo Tribe was declared extinct. Two great suns later,
Washakie Tribe, also, ceased to kindle its council fires. A
second attempt to plant the Order in Utah was made on the
22d of Worm moon, G. S. D. 391, by the institution of Wasatch
Tribe, at Salt Lake City ; but the Tribe lived only a few moons.

(The council fire of Washakie Tribe, No. I, of Salt Lake City,
was relighted on the 8th of Buck moon, G. S. D. 401.)

Kansas. — Osage Tribe, No. i, of Fort Scott, was the first
Tribe instituted in the State, the date being loth of Buck moon,
G. S. D. 381. Panionkee Tribe, No. 2, was instituted at Girard,
on the ist of Worm moon, G. S. D. 385. In the following great
sun, the Great Incohonee reported the institution of Delaware
Tribe, No. 3, at Leavenworth. In G. S. D. 392, the institution
of three Tribes was reported, Neosho, No. 4, at Emporia,
Tawacanie, No. 5, at Cherokee, and Mohawk, No. 6, at Par-
sons. Hiawatha Tribe, No. 7, was instituted at Arkansas City,
in G. S. D. 393. The Great Council fire was lighted on the
1 7th of Hunting moon, G. S. D. 393.

The standing of the Tribes in the reservation on the 3Oth of
Hot moon, G. S. D. 401, was as follows : —

Number of Tribes 18

Membership 1092

Past Sachems "... 107

Past Great Sachems .- 9

Wampum invested 3,908 fathoms 88 inches.

Wampum in belts I?255 fathoms 71 inches.

Total funds 5,164 fathoms 59 inches.

Washington. — Chemakum Tribe, No. i, of Port Townsend, was
instituted in G. S. D. 381; Claim Tribe, No. 2, was instituted
at New Dungeness, in G. S. D. 383. In the following great
sun, Wa Sheila Tribe, No. 3, was instituted at Port Ludlow.
Snake Tribe, No. 4, of Vancouver, was instituted on the I5th
of Plant moon, G. S. D. 391, but was extinct in G. S. D. 393.
Claim and Wa Sheila Tribes survived but a short time. In
G. S. D. 397, Seattle Tribe, No. 2, was instituted at Seattle, and
Kumtux, No. 3, was instituted at Vancouver. Clallam Tribe,

STATE GREAT COUNCILS AND TRIBES. 443

No. 4, was instituted at Port Angelus, on the i8th of Hot moon,
G. S. D. 400. Snoqualmie Tribe, No. 5, was instituted in the
same great sun, and was quickly followed by Lummi, No. 6, at
New Whatcom, Snohomish, No. 7, at Snohomish, and Piute,
No. 8, of Vancouver. These Tribes were all in good standing
on the 3Oth of Hot moon, G. S. D. 401.

Massachusetts. — The Order was introduced into this State
on the ist of Sturgeon moon, G. S. D. 381, by the institution
of Manataug Tribe, No. i, of Marblehead. Sagamore Tribe,
No. 2, of Lynn, was instituted on the 28th of Worm moon,
G. S. D. 382 ; and on the 2/th of Hot moon, G. S. D. 382,
Naumkeag Tribe, No. 3, of Salem, was instituted. On the peti-
tion of these three Tribes the Great Council was instituted on
the 23d of Hunting moon, G. S. D. 382. The Order in the
State grew slowly, its gains of new Tribes and members being
offset by losses of old Tribes and members for several great suns.
At the first report after institution the Great Council showed
221 members, and in G. S. D. 389, seven great suns after, there
were but 151 members reported. From this point the Order
had steady and sometimes rapid gain. In G. S. D. 400, it stood
second among Great Councils in number of members, and at
last report third. Connecticut, Rhode Island, and Vermont
were placed under its jurisdiction with the result that a Great
Council with 9 Tribes and nearly 1600 members, was organized
in Connecticut within one great sun ; and another with 7 Tribes
and over 800 members, in Rhode Island within two great suns.
Several Tribal council fires have also been kindled in Vermont,
and a Great Council is in prospect for the near future.

The standing of the Tribes in this reservation on the 3Oth of
Hot moon, G. S. D. 401, was as follows : —

Number of Tribes no

Membership 14,601

Past Sachems •. 1,026

Past Great Sachems 16

Past Great Incohonee i

Wampum invested 50,202 fathoms 41 inches.

Wampum in belts 12,204 fathoms 30 inches.

Total funds 62,406 fathoms 71 inches.

Nebraska. — Shoshonee Tribe, No. i, of Lincoln, was insti-
tuted on the 3 ist of Travelling moon, G. S. D. 381 ; but for

444 IMPROVED ORDER OF RED MEN.

lack of instruction the interest of its members flagged, and it
soon surrendered its charter. The second attempt to plant the
Order here was in G. S. D. 385, Omaha Tribe, No. 2, being
instituted at Omaha on the 3d of Plant moon, G. S. D. 385,
which six great suns later discontinued its reports to the
G. C. U. S. The reservation of Nebraska having been placed
under the charge of the Great Council of Iowa, the chiefs of
that Great Council instituted Shawnee Tribe, No. i, of Tecum-
seh, Yah Nun Dah Sis, No. 2, of Omaha, and Sioux, No. 3, of
Lincoln during the great sun ending 3Oth Hot moon, G. S. D.
399. Five other Tribes were instituted within a few moons,
and on the gth of Buck moon, G. S. D. 400, the Great Council
of Nebraska was instituted.

The standing of the Tribes in this reservation on the 3Oth of
Hot moon, G. S. D. 401, was as follows: —

Number of Tribes 14

Membership 838

Past Sachems 32

Past Great Sachems 2

Wampum invested 192 fathoms 50 inches.

Wampum in belts 937 fathoms 65 inches.

Total funds i>i3° fathoms 15 inches.

South Carolina. — Three Tribes were instituted in this reser-
vation in G. S. D. 383 : Catavvba, No. I, of Columbia, on the
5th of Snow moon, Chicora, No. 2, on the 26th of Cold moon,
and Tuscarora, No. 3, of Newberry, on the 2Qth of Flower
moon. In G. S. D. 385, only Chicora Tribe remained. On the
5th of Cold moon, G. S. D. 393, Zuni Tribe, No. 4, was insti-
tuted at Florence, but was reported extinct the next great sun.
In G. S. D. 396, the hunting grounds of South Carolina were
placed under the jurisdiction of the Great Council of Georgia,
which, in Hot moon, G. S. D. 399, reported five Tribes in South
Carolina : Chicora, No. 2, at Columbia, Black Hawk, No. 5, at
Graniteville, Kiowa, No. 6, at 'Charleston, Cherokee, No. 7, at
Clifton, and Choctaw, No. 8, at Langley. On the i/th of the
following Beaver moon, the Great Council of South Carolina
was instituted.

The standing of the Tribes in the reservation on the 3Oth of
Hot moon, G. S. D. 401, was as follows: —

STATE GREAT COUNCILS AND TRIBES. 445

Number of Tribes 6

Membership 605

Past Sachems 42

Past Great Sachems 2

Wampum invested 114 fathoms 50 inches.

Wampum in belts 791 fathoms 98 inches.

Total funds 906 fathoms 48 inches.

Minnesota. — The council fire of Minnehaha Tribe, No. i, of
St. Paul, was kindled on the 2cl of Plant moon, G. S. D. 384.
It had an existence of a few great suns, but in G. S. D. 390,
was declared extinct. The reservation of Minnesota having
been placed under the jurisdiction of the Great Council of Illi-
nois, the chiefs of that Great Council instituted Hiawatha Tribe,
No. 2, at Minneapolis, in Travelling moon, G. S. D. 395.
Cherokee Tribe, No. 3, was reported, in G. S. D. 399, as insti-
tuted at Minneapolis. The standing of the Tribes in Minnesota
on the 3<Dth of Hot moon, G. S. D. 401, is included in the state-
ment given for the Great Council of Illinois.

New Hampshire. — The first Tribal council fire kindled in
New Hampshire was of Paugus Tribe, No. i, of Salmon Falls.
The institution of the Tribe was in Flower moon, G. S. D. 384.
Two other Tribes were instituted in the reservation during the
great sun, — Kankamagus, No. 2, at Dover, on the 5th of Trav-
elling moon, and Samoset, No. 3, at Rochester, on the 29th of
Beaver moon. Newichewannock Tribe, No. 4, was instituted at
Portsmouth, on the 9th of Worm moon, G. S. D. 385. The
council fire of Samoset Tribe was reported quenched in G. S. D.
387. Passaconaway Tribe, No. 5, of Manchester, was instituted
on the 1 2th of Plant moon, G. S. D. 390. The Great Council
of New Hampshire was instituted on the I3th of Plant moon,
G. S. D. 390. The reservation of Maine was placed within the
jurisdiction of the Great Council of New Hampshire, and there
remained until the 25th of Travelling moon, G. S. D. 397, when
the members of that State withdrew to form the Great Council
of Maine.

The standing of the Tribes in this reservation on the 3Oth of
Hot moon, G. S. D. 401, was as follows : —

Number of Tribes 21

Membership 2,221

Past Sachems . . 221

446 IMPROVED ORDER OF RED MEN.

Past Great Sachems 9

Wampum invested 6,844 fathoms 94 inches.

Wampum in belts 2>253 fathoms 40 inches.

Total funds 9>°98 fathoms 34 inches.

Maine. — The Order was first introduced into this jurisdiction
by the institution of Squando Tribe, No. i, at Biddeford, on the
6th of Beaver moon, G. S. D. 384. This Tribe became attached
to the Great Council of New Hampshire by the consolidation of
the two States into one jurisdiction. Soon afterward, however,
it surrendered its charter. Nine Tribes were instituted in the
hunting grounds of Maine under the new dispensation, when in
G. S. D. 397, permission was given for the withdrawal of Maine
to form a Great Council. On the 25th of Travelling moon the
Great Council fire was lighted.

The standing of the Tribes in the jurisdiction on the 3Oth of
Hot moon, G. S. D. 401, was as follows: —

Number of Tribes 21

Membership i>754

Past Sachems 117

Past Great Sachems 4

Wampum invested SjOQ1 fathoms 68 inches.

Wampum in belts 2,301 fathoms 72 inches.

Total funds 7?393 fathoms 40 inches.

Hawaiian Islands. — The Order was introduced into the
Hawaiian Islands by Great Incohonee Adam Smith, who, in
person, kindled the council fire of Hawaiian Tribe, No. i, at
Honolulu, in G. S. D. 386. The Tribe existed about ten great
suns, at the end of which time its council fire ceased to burn.
It was reorganized in G. S. D. 396, but continued for only a
few moons, when its council fire was again quenched.

Florida. — Osceola Tribe, No. i, was instituted in the hunt-
ing grounds of Starlte, Fla., in Buck moon, G. S. D. 388.
Wacassassa Tribe, No. 2, of Bronson, was instituted in Flower
moon, G. S. D. 389, but surrendered its charter in the next great
sun. Three tribes were instituted in G. S. D. 390 : Seminole,
No. 3, at Palatka, on the 4th of Sturgeon moon, Yemassee,
No. 4, at Waldo, on the 23d of Sturgeon moon, and Lulloosa
Tribe, No. 5, at Hawthorne, on the I4th of Travelling moon.
Yemassee and Lulloosa Tribes surrendered their charters in

STATE GREAT COUNCILS AND TRIBES. 447

G. S. D. 392. Miccosookee Tribe, No. 6, of Enterprise, was
instituted in Beaver moon, G. S. D. 392, and Lulloosa Tribe
was revived. On the 2d of Snow moon, G. S. D. 393, the
Great Council of Florida was instituted.

The standing of the Tribes in the reservation on the 3Oth of
Hot jnoon, was as follows : —

Number of Tribes 6

Membership 210

Past Sachems 35

Past Great Sachems 2

Wampum invested 400 fathoms.

Wampum in belts 415 fathoms 7 inches.

Total funds 815 fathoms 7 inches.

Colorado. — Rising Bow Tribe, No. i, of Central City, was
instituted in G. S. D. 388. In G. S. D. 389, Rising Sun Tribe,
No. 2, was instituted at Nevadaville, and Blazing Arrow Tribe,
No. 3, was instituted at Idaho Springs. Arapahoe Tribe, No. 4,
of Caribou, was instituted in Cold moon, G. S. D. 391. Ouray
Tribe, No. 5, of Denver, was instituted on the 26th of Hot
moon, G. S. D. 393. The Great Council fire was kindled on
the 23d of Buck moon, G. S. D. 393.

The standing of the Tribes in the reservation on the 3Oth
of Hot moon, G. S. D. 401, was as follows : —

Number of Tribes 23

Membership ijZQi

Past Sachems 142

Past Great Sachems 6

Wampum invested 16,693 fathoms 45 inches.

Wampum in belts 6,997 fathoms 74 inches.

Total funds 235691 fathoms 19 inches.

Arizona. — Dispensation was issued in Corn moon, G. S. D.
388, for the institution of Maricopa Tribe, No. I, at Phoenix;
but the Tribe never reported to the Great Council, and its name
soon disappeared from the roll of Tribes.

Arkansas. — Mineola Tribe, No. i, of Hot Springs, was in-
stituted in G. S. D. 393. It made no report after G. S. D. 394,
and in G. S. D. 395 was reported extinct. In G. S. D. 396, the
State was placed within the jurisdiction of the Great Council of
Louisiana.

448 IMPROVED ORDER OF RED MEN.

Montana. — Silver Bow Tribe, No. i, was instituted at Butte
City, in Beaver moon, G. S. D. 392. Its name was by dispen-
sation changed to Navahoe. The council fire was in G. S. D.
396 reported quenched.

New Mexico. — Montezuma Tribe, No. i, of Las Vegas, was
instituted in G. S. D. 395, but failed to keep its council fire
burning.

Vermont. — The Order was introduced into this reservation
in G. S. D. 395, by the great chiefs of Massachusetts, the
State having been placed under the jurisdiction of the Great
Council of Massachusetts. The first Tribe instituted was
Ascutney Tribe, No. i, of Bellows Falls. The Tribes existing
on the 3Oth of Hot moon, G. S. D. 401, were Ascutney, No. i,
of Bellows Falls, Quonekticut, No. 2, of Brattleboro, Cascadnac,
No. 4, of White River Junction, Hocco Mocco, No. 5, of Brad-
ford, Mohegan, No. 6, of Bennington, Pequiot, No. 8, of West
Randolph, and Algonquin, No. 9, of St. Johnsbury. The stand-
ing of its Tribes on the 3Oth of Hot moon, G. S. D. 401, is
included in the statement given for the Great Council of Mas-
sachusetts.

Province of Ontario. — The province of Ontario having been
placed under the jurisdiction of the Great Council of New
York, its great chiefs organized Missiosigee Tribe, No. i, at
Toronto, in G. S. D. 396, and its council fire was kindled by
Great Chief of Records Charles C. Conley, on the ist of Stur-
geon moon. In G. S. D. 399 its council fire was reported
quenched. There is now, therefore, no council fire burning
outside the limits of the United States.

Indian Territory. — The Order has been established here but
one great sun — Choctaw Tribe, No. i, having been instituted
at Hartshorne, on the 9th of Hot moon, G. S. D. 400.

Wyoming. — Cheyenne Tribe, No. i, of Cheyenne, was in-
stituted on the 9th of Beaver moon, G. S. D. 400. The coun-
cil fire of Wahsatch Tribe, No. 2, was kindled at Laramie City,
on the 29th of Worm moon, G. S. D. 401. Both council fires
are burning brightly.

CHAPTER X.

BIOGRAPHIES.

As the written history of any country is incomplete without
a knowledge of the individuals through whose agency the affairs
of government have been conducted, so in an organization for
fraternal, benevolent, or social purposes the personality of the
individuals composing it, and under whose control it has advanced
either to prosperity or adversity, are so closely interwoven with
every detail of its history as to make it impossible to correctly
give that history without giving also information of its prominent
members.

It seems to have been the rule that all organizations founded
upon the inspiration of a desire to benefit mankind, and for the
diffusion of the principles of benevolence and charity, have
been organized by men in humble ranks in life. From the bit-
terness of their own personal experience, they have seemed to
realize how powerless is man as an individual to cope with
those forces which tend to degrade him in the social scale, and
comprehend in its full force the trite saying, " In union there is
strength." The founders of these organizations have sought to
bring together kindred spirits, men actuated by the same unsel-
fish motives, and by their united efforts do for the individual
what he alone and unaided would be unable to accomplish.

The history of the Improved Order of Red Men is no excep-
tion to the general rule. It will be found that the brothers who,
with unselfish devotion to Freedom, Friendship, and Charity,
planted the seeds of our fraternity, were men in humble walks
in life, whose names are not blazoned upon the pages of
our country's history, but who, modest and unassuming, with
hearts full of the desire to benefit humanity, joined themselves
together in an organization which should accomplish for them
and their successors the good it was their ambition to secure.

449

450 IMPROVED ORDER OF RED MEN.

These short biographies are given so that the members of
the Order in the present generation may learn something con-
cerning the founders of the Order, and, by reading of their
devotion and self-sacrifice, be inspired with equal fidelity to
the principles of our fraternity.

With these preliminary and introductory remarks, we present
the biographies of the following Past Great Incohonees : —

Past Great Incohonee William G. Gorsuch. — William G. Gor-
such was born in Baltimore County, Md., in June, 1804, and
was adopted in Pocahontas Tribe, No. 3, of that city. He was
one of the six Past Great Sachems of Maryland who met January
30, 1847, and organized the Great Council of the United States,
of which he was elected the first Great Incohonee.

September 13, 1869, he was elected Great Keeper of Wam-
pum, and was continued in that chieftaincy 12 great suns.
For a number of terms he was Representative to the Great
Council of the United States, the last time of his service as
such being 1875. He also served as Great Keeper of Wampum
of Maryland for 17 years.

He died in the city of Baltimore, October 7, 1887. A short
time before his death, two of his associate Past Great Inco-
honees visited him at his home. He spoke feelingly of the past
and future prospects of the Great Council of the United States,
and made grateful reference to the many acts of kindness the
members had manifested towards him, and the love he always
had for the Order and its principles. At parting he warmly
pressed the hands of his visitors, and as tears coursed down
his furrowed cheeks at the thought that the friendly tie would
soon be severed, he said : " My work is done, but the Order
still moves on. I am waiting for the boatman to take me home.
I have been in this room three years. I have not murmured.
It is all right. It is all right. Good-by, and may God bless
you ! "

He was in the Great Council at its birth, and was permitted
to live long enough to see it have under its jurisdiction 65,000
members. He was kind and genial in his nature, and was
revered and respected by all who knew him, as a brother and
friend, and as an honored and honorable member of the com-
munity in which he lived.

BIOGRAPHIES.

451

Past Great Incohonee Hugh Latham. — Hugh Latham was
born in Washington, D.C., April, 1812', but his parents moved
to Alexandria, Va., while he was very young. In early life he
learned, and worked at the trade of shoemaking ; but late in
1845, or early in 1846, he became the first agent for the
Baltimore Sun south of the Potomac, and was also the first
agent for the Adams Express Company in that city. He
became a member of the Order as charter member of Powhatan
Tribe, No. I, District of Columbia; and in the year 1845, when
the Order was introduced into Alexandria, Va., he was one of the
members who assisted in the organization of Osceola Tribe,
then No. 2, of the District of Columbia, now No. I, of Virginia,
and he was chosen the first Sachem of that Tribe. Upon the
organization of the Great Council of the District of Columbia
he was elected Grand Sachem, as it was then called. When
the Great Council of Virginia was formed, he withdrew, and
joined that body. He was admitted to the Great Council of
the United States in 1847, and at once took the rank in that
body to which his great ability and commanding talents entitled
him. At the time of his entry into that body, some opposition
had begun to manifest itself to the claim of supreme authority
made and exercised by the Grand Council of Maryland. His
wisdom, skill, prudence, and ability prevailed with the Repre-
sentatives, and shaped the legislation which finally gave to the
Great Council of the United States the supreme power it now
possesses, while, at the same time, retaining for each State Great
Council exclusive jurisdiction over its own reservation. At the
election of chiefs, in 1848, he was elected the second Great
Incohonee of the Order. His administration was marked with
zeal and ability, and, indeed, from his admission until his death,
he was a leading and influential member of the Great Council
of the United States. He served on its most important com-
mittees, and helped to frame its legislation and unwritten work.
To enumerate his labor would be to reproduce the history of
the important legislation of the Great Council of the United
States. He was twice elected Great Prophet ; first, in 1888,
and again in 1890. It is the exact truth to say that in the
deliberations of the supreme body of the Order he had few
equals and no superiors as a sound, eloquent, and logical debater.

452 IMPROVED ORDER OF RED MEN.

He was a master of invective and sarcasm when these qualities
were necessary to rebuke an unwise antagonist or to defeat a
noxious measure. Of him with truth it has been said, "as
a man he was genial and courteous, a true type of the Virginia
gentleman ; a firm and generous foe ; keen and ready in re-
partee, and unsparing in his unscathing denunciation of sham
and pretence." In civil life he was repeatedly honored by
election to the City Council of Alexandria, and he was the first
Mayor of that city after the late Civil War. He died October
25, 1880, and was buried with the honors of the Order, the
Great Incohonee and many other of the Great Chiefs and Past
Great Chiefs of the Great Council of the United States being
present at his funeral.

Past Great Incohonee John F. Smith. — John F. Smith was
born in Middlebury, Va., and was a member of Algonquin
Tribe, No. i, of that State. He was admitted to the Great
Council of the United States, April 4, 1849, and was elected
Great Incohonee at that council. The information possessed
by us concerning Brother Smith is very meagre, and we are
unable to give the date either of his birth or death, and as far
as we know he may be now living. From those who were his
associates during his connection with the Great Council of the
United States, we. learn that he was an efficient chief, and dis-
charged the duties of Great Incohonee in a manner that met
the approbation of the members of the G. C. U. S. His man-
ner was pleasant and genial, and his decisions, while Great
Incohonee, were rendered with great fairness and clearness of
judgment. He must have possessed qualities of mind that
commended him to his associates to receive the exalted rank of
Great Incohonee on the occasion of his first admission into the
G. C. U. S.

Past Great Incohonee William Beesley Davis. — William
Beesley Davis was born in Salem, N.J., December 2, 1820.
He first became a member of the Order by adoption in Kue-
quenaku Tribe, No. 4, at its institution in Plant moon, G. S.
5608, and while a member of that Tribe was elected Great
Sachem of Pennsylvania, and Great Incohonee of the United
States. He afterwards took an active part in organizing and
instituting Black Hawk Tribe, No. 26, of Philadelphia, to which

BIOGRAPHIES. 453

he was attached at the time of his death. He was an ardent
and industrious student, and graduated with high honors from
Pennsylvania University, and for many years successfully prac-
tised his profession in the city of Philadelphia, where he was
highly respected not only as a physician, but as a sterling and
able citizen. He took an active part in society matters, and
was for many years a member of Kensington Lodge, No. 211,

F. and A. M., of which he was an honored Past Master. He
proved himself eminently a scholar and a gentleman, though
modest and retiring in his general deportment. He was firm
in his convictions, and proved a faithful member of our Order
in its early days. After a wasting illness, which he bore with
calm and Christian resignation, he passed from the hunting-
grounds of earth, the 7th of Worm moon, G. S. D. 395 (March
7, 1886), and was buried in South Cedar Hill Cemetery, Phila-
delphia. His funeral was attended by a large number of mem-
bers of the Masonic Fraternity and the Improved Order of Red
Men, as well as a large circle of his friends, among whom he was
universally admired and respected. The Great Council of the
United States and the Great Council of Pennsylvania were
represented by many of their members.

Past Great Incohonee Robert Sullivan. — Robert Sullivan was
born in the city of Baltimore, Md., in the year 1814. He be-
came a member of Pocahontas Tribe, No. 3, of Baltimore, but
the precise date of his adoption, we are unable to give. As
early as 1850, he had attained the rank of Past Grand Sachem
of the Grand Council of Maryland, and was admitted to the

G. C. U. S. in Plant moon, 1850, and at the same council was
elected W. G. Senior Sagamore. At the succeeding council in
1851 he was elected W. G. Incohonee. He died September 24,
1867. He was a painter by trade, and won material success at
his calling. For many years he served the city of Baltimore as
a member of the City Council, and was also for a long time
Superintendent of Druid Hill Park, a position requiring judg-
ment, care, and executive ability. He is described as a man of
fine personal appearance, good physique, and pleasant, affable
manners, and his good heart and gentlemanly conduct drew to
him the loyal friendship of all who knew him. While his con-
nection with the Order was comparatively brief, yet it was of

454 IMPROVED ORDER OF RED MEN.

sufficient length to impress all the members whom he met,
with his sterling worth and executive ability.

Past Great Incohonee William Tucker. — William Tucker was
born in the city of Washington, D.C., in the year 1813. He
was admitted to the Order in 1845 as a charter member of Ana-
costia Tribe, No. 3, District of Columbia, and was admitted as
a Representative of that Tribe in the Great Council of Maryland,
on October 10, 1845. His name also appears as one of the
three from his Tribe, on a petition for a charter to the Great
Council of the District of Columbia which was chartered in
that same year. The meagre records of the G. C. U. S. do not
give the precise date of his admission into that body, but he was
elected W. G. Senior Sagamore in 1851, and W. G. Incohonee
in 1852. He followed the trade of a pump and block maker,
and built up a large business in the city of Washington and
vicinity. He was an active worker in the Order while he re-
mained a member. We are unable to give the date when his
membership ceased, or the date of his death.

Past Great Incohonee George A. Peter. — George A. Peter was
born in Baltimore, Md., February 14, 1809. He was one of the
historical characters of the Improved Order of Red Men. An-
other authority gives the date of his birth as February i, 1808.
He was a member of one of the branches of the Society of Red
Men. At the institution of the " Grand Council of Maryland,
Society of Red Men," he was chosen Grand Chief of Records.
In G. S. D. 349 (1840), he removed to St. Louis, Mo., but re-
mained there only a few moons, and then went to Cincinnati,
Ohio, where he located permanently. He secured the organiza-
tion of Miami Tribe, No. i, at Cincinnati, on the Qth of Corn moon,
G. S. 5611 (September 9, 1851), of which Tribe he remained a
member until he died. When the Great Council of Ohio was
organized, he became Great Sachem, which entitled him to
admission into the Great Council of the United States, and his
name is recorded among the Representatives admitted at the
council held in 1853. At the Council of 1854, he was elected
Great Incohonee. He died September 30, 1879. Brother Peter
was a practical paper-hanger and decorator, and in his trade
showed skill, ability, and fidelity, which endeared him to all with
whom he came in contact. He was prominent in other fraternal

BIOGRAPHIES. 455

organizations, being a member of Ohio Lodge, No. i, and Wiley
Encampment of the I. O. O. F. In civil life, in his adopted city
of Cincinnati, he was known and respected by his fellow-citizens,
by whom he was repeatedly selected as a member of the school
board and of the City Council. He was also Mayor of the
village of Riverside, a suburb of Cincinnati. This brief sketch
gives but faintly a memorial of Past Great Incohonee George
A. Peter. The name given him on his admission to the Society
of Red Men was " Link of Union." This is a peculiarly apt
name for the brother, as in his personality he was indeed a
"link of union " between the old organization and the "new.

Past Great Incohonee William R. Burns. — William R. Burns
was the eighth Great Incohonee of the Order. The information
concerning this brother at our command is very meagre. He
was a charter member of Moax Tribe, No. 5, which was insti-
tuted October i, 1851. In 1853 he was admitted to the Great
Council of the United States, representing the Great Council of
New Jersey, and at the same council was elected W. G. Senior
Sagamore. In 1854, by which time he had attained the rank of
Past Great Sachem of New Jersey, he was elected W. G. Inco-
honee. Almost immediately after the termination of his chief-
taincy, his connection with the Order was severed. We are not
in possession of any data concerning him after that time.

Past Great Incohonee George W. Ford. — We have no informa-
tion as to the date of the birth or death of Brother George W.
Ford. The first information concerning him given, is residing
at Newport, Ky., and it is probable that he was a member of
Chickasaw Tribe, No. i, of Newport, which was instituted June
29, 1852. He was admitted to the Great Council of the United
States in 1855, by which time he had attained the rank of Past
Great Sachem of Kentucky, and at that council was elected
W. G. Incohonee. Brother Ford was an active and zealous Red
Man -during his connection with the Order. He gave his per-
sonal attention to the institution of Tribes while holding the
position of W. G. Incohonee, and among the Tribes instituted
by him was Osyka, No. i, of New Orleans, La. Brother Ford
is recorded as having been a generous, frank, good-hearted man,
a kind friend, and a capable chief in the Great Council of the
United States.

456 IMPROVED ORDER OF RED MEN.

Past Great Incohonee Louis Bonsai. — Louis Bonsai was born
in Baltimore, Md., June 17, 1818. He was elected a member of
Pocahontas Tribe, No. 3, of Maryland, December 23, 1840, and
remained a member of that Tribe for a period of more than 50
years until its dissolution. In Travelling moon, G. S. D. 401
(October, 1892), shortly after the dissolution of the Tribe, he
passed from the hunting grounds of earth, and through no fault
of his own was not a member of the Order at that time. His
advanced age, being over 74 years, precluded his admission into
any other Tribe, and the local legislation of the reservation of
Maryland did not provide for continuing the membership of
aged members of the Order. Brother Bonsai held almost every
position in his Tribe, and was also Great Chief of Records, and
Great Sachem in the Great Council of Maryland. He assisted
at the organization of the Great Council of the United States
in January, 1847, and was elected Great Incohonee, September
10, 1856. While Great Incohonee he aroused considerable
opposition by issuing a charter to Powhatan Tribe, No. i, of
Washington, D.C., but having the courage of his convictions
he was not deterred by threats nor moved from his purpose by
angry words. In early youth Brother Bonsai served his appren-
ticeship as a book-binder, but on reaching his majority estab-
lished himself in business in a book and stationery store which
he continued for several years. He moved from Baltimore to
the country for a short period, and on his return engaged in the
grocery business, which he continued for many years. Brother
Bonsai merited and received the loyal affection of his brothers
in the Order, with whom he was connected through many great
suns. As stated, he died at a ripe old age, in the full fruition of
a good life well spent, and beloved by all who knew him.

Past Great Incohonee Daniel W. Carter. — Daniel W. Carter
was born in Salem, N.J., October 24, 1820. His admission to
the Order occurred in the early history of that reservation, and
he was admitted to the Great Council of the United States in
1854. In 1856 he was elected W. G. Senior Sagamore, and in
1857, W. G. Incohonee, of the G. C. U. S. He died April 23,
1885, and at the time of his death held the position of Great
Chief of Records of the Great Council of Delaware. At the
age of 1 2 years, by reason of the death of his father, he was com-

BIOGRAPHIES. 457

pelled to go among strangers and earn his livelihood. He was
apprenticed to learn the trade of a tanner and currier, and at
the age of 21 entered into a partnership which continued until
1854, when he removed to Wilmington, Del., where he again
engaged in the business of tanner and currier. Subsequent to
1 86 1 he was superintendent of several influential firms. He
held many positions of trust and honor in the city of Wilming-
ton, and in all the offices filled by him, either as a member of
the Order or as a citizen, he won the confidence and respect of
all his associates.

Past Great Incohonee Paxon Coats. — Faxon Coats was born
June 24, 1815, near New Hope, Bucks Co., Pa. In 1841 he
moved to St. Louis, Mo., and, in 1842, established himself per-
manently in the city of Cincinnati, where he engaged in the
business of a distiller. In 1843 ne established the business of
burning and grinding charcoal for use in rectifying, still con-
tinuing the business of a distiller. A short time previous to
his death he returned to Pennsylvania, and died in the city of
Philadelphia, June 6, 1879, H1 tne 64th year of his age, at the
home of his nephew William Coats. He was adopted in Miami
Tribe, No. i, of Cincinnati, Ohio, and advanced rapidly through
the various chieftaincies, until he was admitted into the Great
Council of the United States at the council held in 1856. In
September, 1858, he was elected Great Incohonee. Brother
Coats was a good citizen, and though unfortunate in his business
relations near the end of his life, he always retained the respect
and confidence of his intimate personal friends.

Past Great Incohonee Andrew J. Baker. — Andrew J. Baker
was born January 20, 1828, at Passayunk, now a part of the
city of Philadelphia, Pa. His early education was obtained in
the old Passayunk Seminary. When but ten years old, his
father died, and at the age of 12 he was compelled to assist in
the support of the family. He afterwards learned the trade of
metal turner and subsequently that of gas-fitter. He resided in
Richmond, Va., for a short time, and while working at his trade
of gas-fitter put up the first gas-pipe used in that city. While
residing there he assisted at the institution of Pocahontas Tribe,
No. 14, and regularly attended its Councils. He was one of the
petitioners for the charter of Wyoming Tribe, No. 7, and was

458 IMPROVED ORDER OF RED MEN.

adopted at its institution, September 22, 1849, being the young-
est member adopted. The original name of the Tribe was
Weccacoe, but it was changed, in 1854, to Wyoming. He was
admitted to the Great Council of Pennsylvania, October 9, 1849.
He served as Sachem of his Tribe from August 5, 1850, and
subsequently served as Chief of Records for several terms, and
on January 2, 1862, he was raised up as Keeper of Wampum,
which chieftaincy he has held since that time. He passed
through various chieftaincies in the Great Council of Pennsyl-
vania, and has been repeatedly elected Representative from that
body to the G. C. U. S. in which he was admitted for the first
time in 1854. He served as Great Chief of Records of Penn-
sylvania for a period of 14 great suns, during which time 180
Tribes were instituted, besides a number whose council fires
had ceased to burn, and were rekindled during that time.
Brother Baker has instituted or taken part in the institution of
more than 200 Tribes in Pennsylvania, besides several in New
Jersey and New York. Acting under the authority of Great
Incohonee Parsons, he instituted the Great Council of West
Virginia, January 27, 1870. In the Great Council of the United
States, Brother Baker served on most of the important com-
mittees, and has had a prominent part in shaping its laws and
perfecting its ritual and other ceremonies. In company with
the late P. G. I. Gorham, he prepared the ritual which, with the
modifications recently adopted, remains in use at the present
time. Brother Baker has been present at every council of the
G. C. U. S., since his admission to that body, and has also
attended every regular council of the Great Council of Pennsyl-
vania for more than forty great suns. While Brother Baker has
more closely identified himself with the Improved Order of Red
Men than with any other organization, he is also a Past Grand
of Southern Lodge, No. 41, of the I. O. O. F., and is also Past
Master of Lafayette Lodge, No. 71, and of St. John Chapter,
No. 32, of the Masonic Fraternity. Brother Baker has not
taken active part in politics, although he has occasionally served
as a member of the Common Council of the city of Philadelphia.
For a number of years he was a member of the Philadelphia
Grays. During the late Civil War, he held a commission as
first lieutenant in one of the emergency regiments of Pennsyl-

BIOGRAPHIES. 459

vania, although his regiment was not called into active service.
In the Volunteer Fire department, in Philadelphia, he was a
member of the Old Diligent Fire Engine Company for about 20
years, and still holds a position of trust in the relief association
of the veteran firemen of that city. Brother Baker is the senior
surviving Past Great Incohonee now connected with the Order.
He is a man of strong will and resolute purpose, active, ener-
getic, and earnest in the support of what he believes for the
best interest and welfare of the Order. At the same time, he is
strong in his personal friendships, and those who. obtain his
confidence find him a warm and loyal friend.

Past Great Incohonee Richard Marley. — Richard Marley was
born in the city of Philadelphia, Pa., November 12, 1791. Early
in life, he was apprenticed to the trade of a shoemaker, at which
he became an expert, and upon his removal to Baltimore, he
opened a ladies' shoe store, in which venture he was success-
ful, and in which he continued during his life. The Minute
Book of the Society of Red Men shows the admission, Sep-
tember 14, 1824, of "Richard Marley, Cordwainer," proposed by
" Hospitality," name received, Mattawa, or " Moose Deer's
Brother." Among his papers, at the time of his death, was
found a letter dated Philadelphia, May 13, 1820, and signed by
the Generalissimo, directed to " Split Log's Brother," 5th Major-
General commanding in Maryland. Brother Marley was among
those who assisted at the organization of a Tribe in Baltimore,
of the Society of Red Men, out of which grew the Improved
Order of Red Men. He afterwards became a charter member
of Ottawa Tribe, No. 16, in November, 1849. He was admitted
to the Great Council of the United States in 1851, and was
elected W. G. Incohonee in 1860, having previously obtained
the rank of Past Great Sachem in the Great Council of Mary-
land. Not only was Brother Marley prominent in the Improved
Order of Red Men, but he was among the earliest members of
the Independent Order of Odd Fellows, and attained the rank
of Past Grand Sire in that organization corresponding to the
rank of Past Great Incohonee in our Order. He died May 7,
1867, at the age of 78, and from both of the organizations
named, many joined at his funeral in doing all possible honor to
his memory. With Brother George A. Peter, Brother Marley

460 IMPROVED ORDER OF RED MEN.

shared the honor of being the positive living element connecting
the new organization with the old, and throughout his member-
ship did all in his power to advance the prosperity of the
Improved Order of Red Men.

Past Great Incohonee Joseph Pyle. — Joseph Pyle, the present
Great Keeper of Wampum of the Great Council of the United
States, was born in the township of Sunbury, Pa., in 1826.
When but three weeks old his parents moved to Delaware,
where, at the age of 17, he was apprenticed to learn the
leather trade. He afterwards worked as a journeyman at his
trade, and evidently used his brain as well as his hands in
his daily toil, because several valuable patents were invented
by him for the more facile manipulation of leather. In 1847
Brother Pyle was adopted in Delaware Tribe, No. I, from which
he withdrew to become a charter member of Keokuk Tribe,
No. 3. As Vice . Great Incohonee he organized the Great
Council of Delaware. He was admitted to the Great Council
of the United States in 1852, and in 1861 was elected Great
Incohonee. In 1874 he was elected to the position of Great
Keeper of Wampum of the G. C. U. S., to which position he
has been unanimously elected at every succeeding election.
Brother Pyle is Past Grand Master and Past Grand Patriarch
of the I. O. O. F., Past Grand Archon of the Order of Hepta-
sophs, and Past Grand Patriarch of the Sons of Temperance.
In early life he served as a member of the City Council, until
the pressing demands of business claimed all his attention,
when he declined further honors in that direction. For the
same reason he has repeatedly declined to accept the nomina-
tion for Mayor of the city. He has also been mentioned as a
candidate for the Governor of the State of Delaware. He is
a member of the board of education of Wilmington. Brother
Pyle is a Methodist, and has been superintendent of the Sunday-
school for 30 years, and President of the board of trustees
for 26 years of St. Paul's M. E. Church. Brother Pyle
is President of the C. & J. Pyle Co., manufacturers of patent
leather, of Wilmington, and, as a member of this firm, has built
up a handsome fortune. From the day of his admission to the
Order Brother Pyle has been an active worker for the Red
Men. He has the confidence and esteem of every member of

BIO GRAPHIES. 46 1

the Order who has the honor and pleasure of his acquaintance.
He is held in high esteem by the members of the Great Council
of the United States, and will undoubtedly remain in his posi-
tion as long as he cares to accept an election, or until the
Great Spirit in his wisdom shall call him from the hunting
grounds of earth.

Past Great Incohonee A. J. Francis. — We have absolutely no
information concerning Brother A. J. Francis other than that
he was admitted into the Great Council of the United States at
the council held at Baltimore, Md., in Corn moon, 1857, at
which time he was reported as a Past Great Sachem of Ken-
tucky. At the council held at Baltimore, in 1863, he was
elected W. G. Incohonee. He resided in Covington, Ky.
Personally he was modest and unassuming ; but his recom-
mendations as Great Incohonee indicate that he possessed
firmness of character, and a kind and generous disposition.

Past Great Incohonee Angus Cameron. — Angus Cameron was
adopted into Chattahoochee Tribe, No. 17, in the city of Phila-
delphia, on the 4th of Sturgeon moon, G. S. D. 368 (August 4,
1859), for the purpose of qualifying him to become one of the
charter members of Miquon Tribe, No. 50, in the same city,
which was instituted on the nth of the same moon, at which
time he was elected its first Senior Sagamore. He became a
member of the Great Council of Pennsylvania, January 18, 1860,
where his zeal, devotion, and talents at once marked him as
destined for distinguished honors in our beloved Order. In
1862 he was elected Great Senior Sagamore of the Great
Council of Pennsylvania, and by reason of the absence of the
Great Sachem of that Body in the army, Brother Cameron was
required to perform the duties of that position for nearly two
great suns. Brother Cameron withdrew from Miquon Tribe,
No. 50, and became a charter member of Kawanio-Chee-Keteru
Tribe, No. 190, at its institution October 16, 1872. He con-
tinued one of its most active and useful members until his
death. Brother Cameron was admitted into the Great Council
of the United States in 1861, and in September, 1864, he was
elected Great Incohonee, being the third from Pennsylvania to
receive that distinguished honor. He died January 18, 1879, at
Philadelphia, Pa. Brother Cameron was a man of unusual forge

462 IMPROVED ORDER OF RED MEN.

of character ; possessed of enlarged and liberal views, of great
natural ability, of wide business experience, and of educational
qualifications of a high order. He was a man whose judgment
and opinion were frequently appealed to on questions of doubt
and uncertainty. He was ever ready and willing to assist and
encourage the timid and retiring, to aid in bringing out the
talent of those whom he believed to be of good intentions, but
he most heartily despised the sham and pretender. The in-
delible impress of his mind is stamped upon many of our laws
and our legislation, and will remain as long as our council fire
continues to burn. His highest ambition, as a Red Man, was
to elevate our Order to a higher plane, and a purer moral
atmosphere.

Past Great Incohonee Thomas A. Bosley. — Thomas A. Bosley
was born in Baltimore, Md., February 8, 1817; but he subse-
quently removed to Cincinnati, Ohio, where he died May 2,
1888. At what time he connected himself with our Order we
are unable to state ; but the records show that he was for many
years an active member in its interests. He became a member
of Miami Tribe, No. i, of Cincinnati, and held membership
therein when he was admitted into the Great Council of the
United States at the council held in 1852, and was elected
Great Incohonee in 1865. He was also prominent in the Inde-
pendent Order of Odd Fellows and the Knights of Pythias, and
other similar organizations, in all of which he showed the energy
and enterprise characteristic of him as a man. He was a paper-
hanger and house decorator by trade, and as such established a
successful business. During his chieftaincy as Great Incoho-
nee an act of incorporation, of the Great Council of the United
States, was obtained from the Legislature of Pennsylvania, the
same being approved by Governor Curtin of that State, March
30, 1866. Under this charter authority was gained not before
possessed to hold the councils of the G. C. U. S. in any State
it saw fit, and to locate its principal office as it might elect within
said limits. Brother Bosley died of inflammatory rheumatism
May 2, 1888, beloved by all who knew him.

Past Great Incohonee Joshua Maris. — Joshua Maris was born
in Willistown Township, Chester Co., Pa., April 7, 1832, and
died in Wilmington, Del., August 13, 1884. He. was educated

BIOGRAPHIES. 463

at the Academy at Newark, Del., in the schools of Wilmington,
and at Dickinson College, Carlisle, Pa. Upon completing his
studies, he pursued the profession of a teacher until 1856, when
he studied law in the office of Chancellor Daniel M. Bates of
Delaware, and was admitted to the Delaware Bar in 1859, con-
tinuing the practice of law until his death. In 1859 ne was
elected Clerk of the City Council, and was twice re-elected to
the same position. In 1863 he was elected Mayor of Wilming-
ton and the following year for a second term. In 1871 he was
elected President of the City Council for two years, and re-
elected to the same position for a second term. In 1872 he
was a member of the Legislature from New Castle County, and
served on several important committees. He was admitted in
Keokuk Tribe, No. 3, of Wilmington, April 28, 1853, and re-
mained a member of that Tribe until March 26, 1868, when he
withdrew to become a charter member of Lenape Tribe, No. 6.
He was admitted to the Great Council of Delaware January 14,
1856, and passed through the various chieftaincies of that Great
Council. He was admitted into the Great Council of the
United States September 10, 1862, and was elected Great Inco-
honee September n, 1866, being the first Great Incohonee to
serve two successive great suns, the change in the law to that
effect commencing with his chieftaincy. In September, 1870,
he was elected Great Chief of Records of the G. C. U. S., which
position he held until his death, which occurred August 13, 1884.
He was prominent in other fraternal organizations, but the Im-
proved Order of Red Men received the largest portion of his
care and attention. His administration of public and fraternal
duties won the esteem and lasting friendship of all fortunate
enough to associate with him.

Past Great Incohonee James A. Parsons. — James A. Parsons
was born in Atlantic County, N.J., April 16, 1837. His parents
subsequently removed to Medford, N.J., and in 1854 to Cam-
den, where Brother Parsons resided and grew to manhood. In
1860 he went to Richmond, Va., where he continued in the
stove and tinware business until the breaking out of the Civil
War, when, from his open and expressed Union sentiments, he
was compelled, in April, 1861, to leave at such short notice that
he left behind him his business and other effects. He returned

464 IMPROVED ORDER OF RED MEN.

to Camden, where he resided until 1878, when he removed to
Philadelphia, his present abiding place. Brother Parsons was
adopted into Leni Lenape Tribe, No. 2, of New Jersey, June
27, 1860, being elected Chief of Records December 30, 1863.
Largely through his earnest, persistent, personal efforts the
apathy then existing in the Tribe was removed, and it now has
a membership of over 800. He continued Chief of Records
until his election as Great Sachem, in January, 1868. He con-
tinued a member of Leni Lenape Tribe until January, 1881,
when he withdrew and became a member of Ottawa Tribe, No.
15. On becoming a resident of Philadelphia, he withdrew and
joined Moscosco Tribe, No. 34, of which he is now a member.
He was admitted to the Great Council of New Jersey in 1862,
and at the same council was elected Great Chief of Records.
He passed through the various chieftaincies of the Great Coun-
cil, which at that time contained but four Tribes. During his
term as Great Sajehem, three Tribes were instituted respectively
at Millville, Bridgeton, and Camden, in the latter of which he
became a member by card. In 1865 he was admitted to the
Great Council of the United States, and was elected Great In-
cohonee in 1868. During his chieftaincy, the Order was intro-
duced in Alabama, Nevada, and Oregon, and Great Councils
instituted in Texas, Tennessee, Indiana, and West Virginia.
Brother Parsons took an active part in the civil affairs of the
city of Camden, serving six years as a member of the Common
Council, and was one of the committee on building the City
Hall. He is prominent in other organizations, being Past
Grand and Past Patriarch of the I. O. O. F., a member of the
Masonic Fraternity, and Past Grand Chancellor of the Knights
of Pythias of New Jersey.

Past Great Incohonee William B. Eckert. — William B. Eckert
was admitted into the Great Council of the United States in
1 86 1, and was elected Great Incohonee in 1870. He is not
now connected with the Order. He is a resident of the city of
Philadelphia, Pa.

Past Great Incohonee James P. Riely. — James P. Riely was
born at Winchester, Va., in 1841. He was educated at the
Winchester Academy and at Dickinson College, and studied
law at Lexington University. In 1861 he entered the Con-

BIOGRAPHIES. 465

federate service, in which he served until the close of the war.
He then resumed the practice of law, and soon won for himself
a position of honor and distinction in his profession. He served
as Clerk of the Court of Frederick County from 1871 until July
i, 1887, when his health became impaired, and his decline
became rapid until death came January i, 1888. Brother Riely
was adopted in Shawnee Tribe, No. 2, of Winchester, Va., May
31, 1866, and passed through the various chieftaincies. He
was elected Great Sachem of Virginia, April 13, 1869, and was
admitted into the Great Council of the United States in Sep-
tember, 1870, in which body he at once took an active part in
shaping the business and legislation. At the council held in
Nashville, Tenn., September, 1872, he was elected Great Inco-
honee. After the expiration of his service as Great Incohonee,
he served several great suns as Representative of the Great
Council of Virginia. He was a man of fine physique, of
marked ability, fine education, commanding person, and was an
eloquent orator. By his early death the Order and community
in which he lived lost a valuable member.

Past Great Incohonee George W. Lindsay. — George W. Lind-
say was born in Baltimore, Md., May 10, 1826, his parents
having moved to that city from Fintnaugh, Ireland, the pre-
vious year. He attended school until his I5th year, at which
time he was apprenticed to learn the printing business with
John Murphy, a well-known resident of Baltimore, with whom
he served five years, and continued five years after his ap-
prenticeship had expired. In 1857, by reason of ill-health, he
abandoned the printing business and started a real estate and
collection agency, and by industry, energy, and indomitable
perseverance succeeded in establishing one of the most suc-
cessful agencies of that kind. Brother Lindsay joined Ottawa
Tribe, No. 16, of Baltimore, November, 1849. He was elected
Great Sachem of Maryland in 1855, and was admitted into the
Great Council of the United States in that same year. He was
elected Great Incohonee at the council held at Indianapolis in
September, 1874. Brother Lindsay may truthfully be desig-
nated an active member of the Order, as his membership for
over 40 years will prove. He is also active in other organ-
izations, being Past Grand of the I. O. Q. F., having joined

466 IMPROVED ORDER OF RED MEN.

that Order in 1848, a member of the Masonic Fraternity since
1863, a member of the Knights of Pythias since 1869, and Past
Supreme Chancellor of that Order, a member of the Improved
Order of Red Men since 1849, and a member of the Knights of
Honor since 1878. In 1871 Brother Lindsay was elected one
of the Judges to the Orphan's Court of Baltimore, and has held
that position by successive re-election down to the present time.
No better indication could be given of the high regard in which
he is held by his fellow-citizens. His decisions, as Judge of
that Court, have been sound, wise, and considerate, and in the
direction of avoiding rather than encouraging litigation. From
the researches of Brother Lindsay have been obtained the data
upon which was based the action of the G. C. U. S., concerning
the first epoch in the History of our Order, tracing the origin
to the Patriotic Societies previous to the Revolution, all of
which has been fully treated in this History. He is a firm
friend, positive in his convictions, of iron will, yet courteous
and considerate towards those with whom he is compelled to
differ. He is among the most prominent and efficient public
men in his native city.

Past Great Incohonee Adam Smith. — Adam Smith was born
in Sembach, Kingdom of Bavaria, March 14, 1824. At the age
of ten he came to America, making his home in the city of
Philadelphia, where his early life was passed, and where he
obtained such education as was offered in the public schools of
Philadelphia, further improved by private reading and study.
Brother Smith became a member of Delaware Tribe, No. 10,
the precise date of his admission we cannot give, but as early as
1855, he left Philadelphia and settled at Marysville, Cal., where
he opened a hotel, and invested largely in mining enterprises as
well as ranching and stock raising. Not meeting with the
desired success he removed to San Francisco, at which place he
has since lived, and where he has made for himself a handsome
fortune. Very soon after his arrival in San Francisco, he
assisted in the organization of California Tribe, No. i, which
was instituted in 1864. At that time, so far as is known,
Brother Smith was the only Past Sachem on the Pacific coast.
From the organization of California Tribe, until the Great
Council of California was instituted, he held the position of

BIOGRAPHIES. 467

Vice Great Incohonee, and he devoted his time and money and
energy to the establishment of the Order on the Pacific slope.
He was elected Great Sachem of the Great Council at its
organization in 1868, and was chosen its first Representative to
the Great Council of the United States, into which body he was
admitted the same year. At the Council of the G. C. U. S. in
1868, he was elected Great Junior Sagamore, and in 1870 was
elected Great Senior Sagamore, in 1876, Great Incohonee, and
in 1882, Great Prophet, thus having been honored with every
administrative position in the Great Council. Besides the work
done by Brother Smith in California and Oregon, he ably
assisted in establishing the Order also in Utah and Nevada.
On his return from the Council of the G. C. U. S., at which he
had been elected Great Incohonee, he was given a reception by
the Order in California. Over 500 men were in line, and the
procession marched to Red Men's Hall where a formal recep-
tion was held. Large delegations from the different Tribes
were in attendance, and the occasion was one worthy of the
Order, and of the distinguished chief thus honored. To .write
the history of Adam Smith as a Red Man, would be to write
the History of the Order west of the Rocky Mountains, for
much of its success and prosperity in that section of the coun-
try is due largely to his zeal and unbounded generosity. As a
token of the affectionate regard felt for him by all his associates
in the Great Council of the United States, he is invariably re-
ferred to as " Uncle Adam " Smith, and his genial good-nature,
his generous disposition, and his sterling worth as a man, bind
him by the ties of strongest affection to all who know him.
While he has passed the allotted threescore years and ten, every
friend and brother of Adam Smith unite in the hope that he
may be spared to our Order for many great suns.

Past Great Incohonee Morris H. Gorham. — Morris H. Gor-
ham was born in the city of New York, May 17, 1823. In
1835, his parents removed to Catawissa, Pa. While here he
improved the very limited facilities for getting an education.
In 1840 the family removed to Minersville, Pa. When old
enough to learn a trade he was apprenticed to learn the pattern-
making business, in which he acquired a reputation for industry,
care, and close attention to business. In 1853 he located

468 IMPROVED ORDER OF RED MEN.

permanently in the city of Philadelphia, for a short time work-
ing at his trade. In 1850 he commenced the business of manu-
facturing regalia for beneficial organizations, making a speciality
of that for the Improved Order of Red Men. In the meantime,
he had been adopted into Chattahoochee Tribe, No. 17, January
25, 1854, and he continued a member of this Tribe until his
death. From the time of his adoption he took an earnest
interest in. the symbolism and mysteries of the organization,
and to him, as much as to any other one man, is due the sym-
metry and beauty of our present ritualistic work. He was
admitted into the Great Council of Pennsylvania in 1854, and
subsequently passed through the various chieftaincies of that
body, being elected Great Chief of Records in 1857, and serv-
ing until 1864, when he was elected Great Sachem. In 1865
he was admitted into the Great Council of the United States
where he soon won the esteem and confidence of his colleagues.
He was elected Great Prophet of the G. C. U. S. in 1862, and
Great Chief of Records in 1866, serving for four great suns,
when he was succeeded by P. G. I. Joshua Maris. In 1878 he
was elected Great Incohonee. In the Great Qouncil of the
United States, Brother Gorham served on each of the impor-
tant committees at different times, and the imprint of his work
and ability is seen upon nearly every page of the records of the
G. C. U. S. He was author of a History of the Order, to
which reference has been made in these pages, and it is due
to his researches that we have been able to treat so fully of the
second epoch in the History of the Order. He died very sud-
denly March 15, 1883. Every possible mark of respect was
shown to his memory by the Great Council of Pennsylvania,
and the funeral ceremonies were attended by a large number of
prominent members of the Order. At the grave, Past Great
Incohonee Joseph Pyle officiated as Sachem, and Past Great
Incohonee Charles H. Litchman as Prophet, in the beautiful
ceremony of our Order.

Past Great Incohonee Charles H. Litchman. — Charles H.
Litchman was born in Marblehead, Mass., April 8, 1849. He
was educated in the public schools of his native town, and has
held various offices therein by election and appointment, and
has also represented the town in the Legislature of the State.

BIOGRAPHIES. 469

Brother Litchman became interested in the Improved Order of
Red Men from a visit made to Providence, R.I., in April, 1872.
On his return to Marblehead he induced eight others to accom-
pany him to Providence, where on July 19, 1872, they were
adopted in Miantonomah Tribe, No. 3, of that city. He became
a charter member of Manataug Tribe, No. I, of Marblehead, at
its institution August I, 1872, being elected the first Senior
Sagamore of the Tribe. When the Great Council of Massachu-
setts was formed December 23, 1873, he was elected Great
Sachem, and was re-elected to that position in August, 1874.
He was admitted into the Great Council of the United States at
the Council held at Indianapolis, September, 1874, was elected
Great Junior Sagamore in 1876, Great Senior Sagamore in 1878,
and Great Incohonee in 1880. He declined to be a candidate
for Great Prophet in opposition to Past Great Incohonee Adam
Smith, but was elected to that position subsequently in 1884.
From his entrance into the Great Council of the United States,
he served on important committees, the most recent of which
is the Committee on Revision, by which the Constitution and
Digest of the Order have been revised, and by which the
ritual for the adoption ceremony has been perfected, and the
degrees of the Order are now being also amended. Brother
Litchman is a member of several fraternities, being a Past
Grand and Past Chief Patriarch of the I. O. O. F., a member of
the Knights of Pythias, a member of Amity Lodge of Danvers,
and St. Andrew's Chapter of Boston, Mass., of the Masonic
Fraternity, Past Regent of the Royal Arcanum, Past Noble
Commander of the Golden Cross, and Past Grand Commander of
the American Legion of Honor, etc.

Past Great Incohonee George B. Colflesh. — George B. Col-
flesh was born in Chester County, Pa., March 16, 1826. He
received a common-school education in his native State, and in
early manhood removed to Baltimore, where he obtained the
position of foreman in a large carriage factory. In a few
years he established a business for himself, and by close atten-
tion and strict integrity built up a large and profitable trade.
Brother Colflesh joined the Improved Order of Red Men in
Pocahontas Tribe, No. 3, in 1849, anc^ passed through various
chieftaincies of his Tribe, and in the Great Council of Maryland.

470 IMPROVED ORDER OF RED MEN.

In the Great Council of his State he served on many important
committees and was active in whatever would advance the mter-
ests and prosperity of the Order. He took an active part in
the erection of Red Men's Hall, of which he was a trustee.
Brother Colflesh was admitted to the Great Council of the
United States in 1858, and passed successively through the
chieftaincies until he became Great Incohonee in 1882, and
Great Prophet of the G. C. U. S. in 18-86. When the Chief-
tains' League was organized Brother Colflesh took an active
part in the organization, and was elected Supreme Treasurer
in 1890. Brother Colflesh was modest and unassuming in his
manner, and endeared himself to those who knew him more by
the sterling worth of his character than by any exploitation of
his own personality.

P. S. Just as this History was going to press, intelligence was
received of the death of Past Great Incohonee Colflesh, July 28,
1893. His funeral took place on the 2Qth of July, and was
attended by Past Great Incohonees Pyle, Baker, Lindsay, and
Conway, and by a large number of citizens and members of the
Order, and of the fraternities and organizations to which he
belonged in the city of Baltimore.

Past Great Incohonee William H. Hyronemus. — William H.
Hyronemus was born in the city of Cincinnati, Ohio, April 6,
1842. In his infancy his parents removed to Nashville, Term.,
which has been since his home. He has identified himself with
the interests of that city in every possible way, and holds a posi-
tion of influence in the trust and confidence of his fellow-citizens.
To the early education of the public schools, he supplemented a
self-education gained in the experience of manhood and by a
course of private reading, and the position of affluence which he
enjoys is due entirely to his own energy and perseverance. He
joined the Improved Order of Red Men in 1867, and has ever
been an active worker in his Tribe and in the Order. He was
Chief of Records of the Tribe for many years, and also served
as Great Chief of Records of Tennessee, from the date of his
admission, 1875, until 1876, when he was elected Great Sachem.
After completing his service as Great Sachem, he was re-elected
as Great Chief of Records, and continued in that chieftaincy until
1890, when he declined further to be a candidate for re-election.

BIOGRAPHIES. 471

In 1877 he was admitted to the Great Council of the United
States, and was elected Great Junior Sagamore in 1880, Great
Senior Sagamore in 1882, and Great Incohonee in 1884, and is
at present chairman on the Committee on Finance of the G. C.
U. S. He is a member of other organizations, and has served
several terms as a member of the City Council in his city. He
enjoys the esteem and respect of all who know him as a good man,
a genial companion, a generous friend, and a stanch supporter
of the Improved Order of Red Men.

Past Great Incohonee Ralph S. Gregory. — Ralph S. Gregory
was born in Delaware County, Ind., February 28, 1846. He
lived upon a farm until 15 years old, when he entered the High
School at Muncie, Ind/ He then entered the preparatory
department of Wabash College, where he continued until 1862,
when he entered the army as a private soldier in Company B.,
84th Indiana Volunteer Infantry. He remained in the army
about two years, when, on account of failing health, he was hon-
orably discharged at Shell Mound, Tenn., having attained the
rank of Orderly Sergeant. On returning home, having regained
his health, he returned to College and remained through the
junior year. He then entered Asbury University under the
control of the M. E. Church. This university is now known as
the De Pauw University. He graduated with honors in the
class of 1867, and then took charge of the Huntington High
School, where he continued as teacher and instructor for two
years. He then studied law and was admitted to the bar in
1869, and has since won an enviable reputation in his chosen
profession of the law. He has a pleasing address, and presents
his arguments not only with logic but with rhetorical finish.
He is a Knight Templar of the Masonic Fraternity, and a mem-
ber of the Knights of Pythias. He is a charter member of
De Ember Tribe, No. 30, of Muncie, Ind. He passed through
the various chieftaincies of his Tribe, and in due time was
elected Great Sachem of Indiana. He was admitted into the
Great Council of the United States in 1879, was appointed
Great Mishinewa in 1880, elected Great Junior Sagamore in
1882, Great Senior Sagamore in 1884, Great Incohonee in
1886, and Great Prophet in 1888. He is at the present time a
Representative to the G. C. U. S. from Indiana. Brother Greg-

472 IMPROVED ORDER OF RED MEN.

ory, by his ability and genial good-nature, is one of the influen-
tial and highly respected members of the Great Council of the
United States.

Past Great Incohonee Charles C. Conley. — Charles C. Conley
enjoys the distinction of being the only brother of the Order
upon whom was conferred the rank and honor of Past Great
Incohonee, without having served as presiding chief of the
Great Council of the United States. Brother Conley was born
in the village of Milton, Sussex Co., Del., November 9, 1833.
He is a descendant of old Revolutionary stock, his grandfather
being Major in the Revolutionary Army, and his father in the
coast service, and he himself, with honor in the late Civil War.
In early life his parents removed to Philadelphia, which has
since been his home. His education was received in the public
schools of Philadelphia, but circumstances compelled him to
engage in earning his own livelihood at an early age. Brother
Conley was adopted in Shawnese Tribe, No. 8, of Philadelphia,
July, 1856. He was admitted to the Great Council of Pennsyl-
vania in 1858. November 9, 1858, he withdrew from Shawnese
Tribe, and became a charter member of Chippewa Tribe, No.
51, in which he has since held active membership. He passed
through the various chieftaincies of the Great Council of Penn-
sylvania, and was then elected Great Chief of Records in May,
1878, and filled that chieftaincy for ten consecutive years.
Brother Conley was present at the Council of the G. C. U. S.
for the first time, as Past Great Sachem, in 1870, and subse-
quently as a Representative from the Great Council of Pennsyl-
vania at the Council held in 1877. In 1884 he was elected
Great Chief of Records of 'the Great Council of the United
States, which chieftaincy he now holds. At the Council held
at Boston, Mass., September, 1890, by unanimous vote of the
Great Council, the honors and title of Past Great Incohonee
were conferred upon Brother Conley "for meritorious service."
This is the only instance in the history of the Order, but fol-
lows the analogy of conferring the honor of Past Sachem upon
the Chief of Records of a Tribe, after five consecutive years
of faithful service. Brother Conley has been a prominent
figure in the Order for the last 25 great suns, and holds
this prominence by his merit as a Chief, his ability as a man,

BIOGRAPHIES. 473

his fidelity as a friend, and his unswerving loyalty to the
Order.

Past Great Incohonee Thomas J. Francis. — Thomas J. Francis
is a resident of Camden, N.J., although he was born in Phila-
delphia, May 6, 1831. He resided in Philadelphia until 1850,
when he made Camden his permanent home, with the exception
of a few years that he lived at Wilmington, Del. After faithful
service in his own reservation, he was admitted into the Great
Council of the United States in 1866. He was elected Great
Senior Sagamore of the G. C. U. S. in 1887, to fill a vacancy,
and Great Incohonee in 1888. During his chieftaincy a re-
markable prosperity was manifested in the Order, there having
been a gain of 31,000 in the membership during the two years
he held that chieftaincy. In 1890 he was elected Great Prophet,
in which chieftaincy he served until the Council of Atlanta, Ga.,
in September, 1892. Brother Francis is a member of Leni
Lenape Tribe, No. 2, of Camden, N.J., into which Tribe he
was adopted in 1852, thus having been a member of the Order
for more than forty years. He has ever taken a prominent
part in all matters concerning the Order, both in the Tribe in
which he is a member and in the Great Council of his reserva-
tion. He has represented his Great Council in the G. C. U. S.
many times. In private life Brother Francis is a respected
citizen, and has won the confidence and respect of his friends
and neighbors. Brother Francis still takes an active and earnest
interest in the Order, and is never weary of well-doing when
he can advance its interests, or do anything to increase its
prosperity.

Past Great Incohonee Thomas K. Donnalley. — Thomas K.
Donnalley was born in Philadelphia, October 20, 1838. He
received his education in the public schools of that city. On
leaving school he learned the business of cutting, and followed
this occupation until 1857, when he established the business of
furnishing goods for fraternal societies, in which he has been
actively engaged from that time. Brother Donnalley was
adopted in Pequod Tribe, No. 18, on April 19, 1860, since
which time he has held a chieftaincy of some kind in the Order,
thus proving his active interest and zeal. He was admitted to
the Great Council of Pennsylvania in January, 1864, and in the

474 IMPROVED ORDER OF RED MEN.

deliberations of that body has always taken an active and prom-
inent part. His administration as Great Sachem of Pe;insyl-
vania was one of marked success. He was admitted to the
Great Council of the United States in 1866, and at once took
an active and prominent part in the legislation of that body.
When Brother Conley declined further re-election as Great
Chief of Records of Pennsylvania, Brother Donnalley was
elected to the position, and has ably filled that chieftaincy from
then until the present time. Brother Donnalley served with
honor during the late Civil War. He is a member of nearly all
the fraternal organizations of the United States, but to the
Improved Order of Red Men gives the greater part of his
energy and ability. Brother Donnalley was elected Great
Junior Sagamore of the G. C. U. S. in 1886, Great Senior Saga-
more in 1888, Great Incohonee in 1890, and Great Prophet in
1892, which latter position he now holds. He is also Chairman
of the Committee on Revision, and has done efficient work in
the latest revision of the Constitution and adoption ceremony
of the Order. He has the appointment of Exemplifier from the
present Great Incohonee, and in that capacity he has exemplified
the work of the Order in many reservations. Brother Donnalley
is an active worker, a stanch friend, a faithful member of
society, and a true Red Man.

CHAPTER XL

REVISED DIGEST OF THE DECISIONS, LAWS, ETC., OF THE
GREAT COUNCIL OF THE UNITED STATES.

AMENDMENTS.
CONSTITUTION OF THE GREAT COUNCIL OF THE UNITED STATES.

1. This Constitution shall not be altered, amended, or repealed, unless the
proposition for that purpose be presented in writing, signed by representatives
of three Great Councils, and lie over for one great sun, and then receive the
assent of two-thirds of those present and entitled to vote ; provided, action
upon a proposition to amend any of the laws may be taken at the same coun-
cil at which it is submitted, if seven-eighths agree to the same.

BY-LAWS OF THE GREAT COUNCIL OF THE UNITED STATES.

2. No alteration or amendments to these By-Laws shall be made unless
presented at a great sun's council, signed by representatives from three Great
Councils, read upon three separate suns, and then adopted by two-thirds of
the representatives present.

GENERAL LAWS FOR GREAT COUNCILS.

3. Any amendment, alteration, or addition to these General Laws shall be
proposed in writing and acted upon as prescribed in Article XIX of the Con-
stitution of the Great Council of the United States. — General Law.

4. Propositions to amend the laws must be signed by representatives from
at least three Great Councils. — IX, 73.

APPEALS.

5. All appeals taken from the action of a State Great Council, or a Tribe
working under the immediate jurisdiction of the Great Council of the United
States, to the Great Council of the United States, as hereinafter provided for,
shall be received and passed upon ; but in all cases the action or decision of
a State Great Council or the Tribe shall be final and conclusive until reversed
by the Great Council of the United States, except where the sentence involves
expulsion from the Order.

6. An appeal may be taken from the action or decision of a Tribe under
the jurisdiction of the Great Council of the United States to the Great
Council of the United States by any member or person who thinks his rights
have been denied by such decision or action, upon giving written notice and

475

476 IMPROVED ORDER OF RED MEN.

'filing said appeal within one moon from the date of said action of appeal, and
provided, that a copy of the appeal has been placed in the hands of the Great
Incohonee, with proof that the Tribe has received due notice.

7. Members of Tribes may appeal from the action of a State Great Council,
provided two copies of the appeal have been presented, mailed or sent to the
Great Sachem, not less than twenty suns prior to the kindling of the council
fire of the Great Council of the United States ; and the Great Sachem shall
certify, under seal of his Great Council (on each of the copies), the date that
he received the appeal and forthwith send one to the appellant, who shall
immediately send it to the Great Incohonee, who shall report its reception to
the Great Council. All appeals from the action of a State Great Council must
be made so that they can be acted upon at the council following the decision
or action taken, and a failure to do so shall be a bar to all further proceed-
ings ; provided, the council of said State Great Council is not held within the
time mentioned above. — Art. XVII, Constitution G. C. U. S.

8. Appeals that are made from the action of a State Great Council or a
Tribe under the jurisdiction of the Great Council of the United States, which
set forth that the grievance is a violation of law, and not brought about
through informalities as laid down in the Code of Procedure, may be acted
upon by the Great Incohonee, provided that copies of said appeals have been
served upon the legal authorities. — IX, 23.

9. It is the imperative duty of every Great Sachem to certify that he has
received an appeal ; it is also the duty of Chiefs of Tribes to certify that an
appeal has been received, provided said appeal is couched in respectful lan-
guage. — IV, 198.

10. An appeal, not accompanied by evidence that the law has been com-
plied with, shall be dismissed. — IV, 402.

1 1 . Appeals from questions of law shall be referred to the Judiciary Com-
mittee.— IV, 63.

12. A Chief of Records has no authority to make out an appeal to the
Great Council of the United States from the action of the Great Council of
his State, without specific instructions from his Tribe in regular council, and
no subsequent action of the Tribe can remedy the defect. — VI, 172.

13. The ruling of a Great Sachem can be challenged only by an appeal
taken in regular form, and is in no particular affected by a protest. — V, 165.

14. Where there is a State Great Council, a brother cannot appeal from
the action of his Tribe to the Great Council of the United States until the
case has been heard and determined by the State Great Council. — II, 251.

15. Speaking of the character of the appellant is not in order during the
consideration of an appeal. — III, 357.

1 6. In all reports of the Committee on Appeals and Grievances there shall
be a clear and sufficient statement of the matters at issue, so as to obviate the
necessity of reading all the papers in each case. — IV, 134.

17. A brother feeling that injustice has been done him by a Tribe shall
appeal to the Great Sachem of the reservation within two moons from the
date of the notice of the action of the Tribe, stating distinctly and specifically

REVISED DIGEST. 477

the reason or reasons he may have for believing the wrong has been done
him. He shall be required, however, first to serve a copy of the appeal upon
the Tribe, of which service due proof shall be furnished the Great Sachem.
As soon as the Great Sachem has received an appeal in proper form, he shall,
within one seven suns, notify the Tribe, and the Chief of Records shall imme-
diately deliver to the Great Sachem the journal of the committee by which
the case was tried, together with the testimony taken before it and copies of
the records of all the council sleeps containing matter relating thereto and all
papers connected therewith, signed by the Sachem and Chief of Records,
under seal. Should the Tribe neglect or refuse to comply herewith, it shall
be sufficient cause for its suspension.

1 8. The Great Sachem shall refer all documents and papers to such com-
mittee as the laws of the State Great Council may designate. — Code of Pro-
cedure.

APPEALS AS REGARDS BENEFITS.

19. Should any person feel aggrieved at the action of a Tribe for failing to
pay benefits that may be claimed to be due, such person shall appeal from
said action by giving the Tribe notice thereof within twenty suns after said
action, whereupon the Sachem shall, without delay, appoint a suitable mem-
ber of the Order as a commissioner to take such testimony as either party
may offer in relation to the case.

20. The commissioner shall, within twenty suns, proceed to take the testi-
mony, giving each party ten suns1 notice of the time and place of meeting for
that purpose. The Sachem shall represent the Tribe, which may be repre-
sented also by counsel. The aggrieved party may appear in person and may
also be represented by counsel. All testimony must be taken down fully by
the commissioner and signed by the witnesses after being fully read to them,
and should objections be made to the examination of any witness, or to any
question, or to any testimony offered, he shall note the same, and he shall
give ample time and opportunity to both parties to present witnesses, and for
them to testify. All testimony shall be written in ink.

21. After taking all the testimony the parties may offer, the commissioner
shall immediately report to the Tribe, whereupon the Chief of Records shall
notify the aggrieved party that the subject will be considered at the next
council of the Tribe, at which time the Tribe shall consider it, when all the
evidence in the case shall be read and the claim finally determined.

22. After final action shall have been had by the Tribe, the Chief of Records
shall immediately notify the aggrieved party of the action of the Tribe. If
the Tribe should still refuse to pay the benefits claimed, then the aggrieved
party shall appeal to the State Great Council at any time within twenty suns
from the date of the notice, by filing an appeal with the Tribe ; otherwise the
action of the Tribe, at the expiration of the time, shall be final and conclusive.

23. When an appeal from the action of the Tribe has been filed, the Tribe,
through the Chief of Records, shall, without delay, transmit the appeal to the
Great Sachem, together with the testimony taken by the commissioner, ex-

478 IMPROVED ORDER OF RED MEN.

tracts from the records of the Tribe of all proceedings, and all other papers
and documents relating to the case which were offered in evidence in the case
when before the Tribe, and which alone shall be examined by the parties
authorized by the laws to hear appeals.

24. Should the Tribe neglect or refuse to appoint a commissioner within
two seven suns after receiving notice of an appeal, or shall neglect to send the
appeal and papers to the Great Sachem within one moon after the filing of the
appeal, it shall.be sufficient cause for the Great Sachem to reverse the action
of the Tribe, and direct it to pay the benefits. Provided, that the Tribe shall
have the right to appeal to the Great Council from the action of the Great
Sachem. Provided, further, that the amount of wampum claimed shall be
placed in the hands of the Great Keeper of Wampum until the case is finally
settled.

25. An appeal of a Tribe from the action of a Board or Committee on
Appeals shall not be entertained unless the Tribe has obeyed the mandate of
the Great Sachem or Great Council, and the amount of wampun involved has
been placed in the hands of the Great Keeper of Wampum to be held until
the case has been finally settled tinder the laws of the Order. — Code of
Procedure.

DUTIES OF COMMISSIONER.

26. A commissioner is only a ministerial officer. He has no power to make
a ruling. His duty is to enter in his journal what is offered, and leave to the
Tribe and to the authorized committee to pass upon the relevancy or irrele-
vancy of what is offered.

I. The commissioner must give the party presenting the appeal at least
ten suns1 notice in writing of the time and place of the meeting.

II. The party presenting the appeal shall, at the time and place appointed
by the commissioner, present his witnesses. There shall be no one present
at the time of the hearing except the parties and the one witness under exam-
ination while the testimony is being taken.

III. Counsel representing either party must be a member of the Order in
good standing, and shall present a certificate to that effect.

IV. After the appellant is through with his witnesses, the witnesses for the
Tribe shall be presented.

V. All objections made to the testimony of witnesses by either party shall
be noted on the records by the commissioner, who shall then proceed to take
down the testimony as if no objections had been made.

VI. New evidence may be introduced after the case has been closed on
either side, if there be reasons for so doing. Such new evidence need not be
confined to that which is merely rebuttal. The tribunal that decides the case
finally must exercise its discretion as to the evidence thus presented. — Code
of Procedure.

APPROPRIATIONS.

27. The object for which Tribes are chartered is to raise wampum, from
the fees for adoptions and degrees, and from dues from members, for mutual

REVISED DIGEST.

479

relief in cases of sickness or other disabilities for which the laws may provide.
It is, therefore, improper to appropriate such wampum for any other purpose
than relief, and the necessary expenses for conducting the legitimate' business
of the Tribe. — V, 373, 428.

28. A Tribe has no right to appropriate or donate in any way wampum
toward paying the adoption fee of a paleface. — V, 423, 434.

29. Funds paid into the wampum belt of a Tribe are for the purpose of
relieving the sick or distressed, the burial of the dead, the education of the
orphan, and the assistance of the widow, and to pay the legitimate expenses
of the Tribe, and cannot be appropriated from the belt to pay the expenses
of balls, suppers, or collations, or any other social purposes. — VI, 165, 185.

ARREARS.

30. Unless by-laws otherwise provide, the mere fact that a member is in
arrears to such an extent as to deprive him of the password does not of itself
deprive him of his right to vote when in the council chamber. — V, 257, 329.

31 . A member has the right to attend the councils of his Tribe, even though
he may not be entitled to the password, and can do so until he is suspended
for non-payment of dues. — III, 224.

32. Members in arrears may attend Tribal councils as long as they can
communicate the universal password and explanation. — III, 190, 224, 245.

ASSESSMENTS.

33. A Tribe has not the right to make an assessment on the members
except as laid down in the By-Laws. — V, 371, 428.

APPLICATION FOR AID.

34. No application for pecuniary aid can be circulated, unless permission
is received from the proper authorities. — Vol. VII.

AUTHORITY.

35. The Great Council of the United States is the source of all true and
legitimate authority over the Order wheresoever established ; it possesses, as
such, supreme and absolute power and jurisdiction : —

I. To establish, regulate, and control the forms, ceremonies, written and
unwritten work of the Order, and to change, alter, and annul the same, and to
provide for the safe keeping and uniform teaching and dissemination of
the same.

II. To provide, publish, print, and furnish all rituals, forms, ceremonies,
cards, odes, charters, charts, and certificates.

III. To prescribe the form, material, and color of all regalia, emblems, jewels,
and such blanks as may be used by the Order.

IV. To provide for the emanation and distribution of all passwords, and to
regulate the mode and manner of using the same ; and generally to prescribe

480 IMPROVED ORDER OF RED MEN.

such regulations as may be necessary to secure the safe and easy intercourse
and identification of members.

V. To establish the Order in States, Districts, Territories, Provinces, or
countries where the same has not been established.

VI. To provide a revenue for the Great Council of the United States by
means of a. per capita tax upon the membership, either from Great Councils
or Tribes under its immediate jurisdiction, and the sale of supplies furnished
by it.

VII. To provide for returns from Great Councils, Tribes, and other
branches under its jurisdiction.

VIII. To hear and determine all appeals from Great Councils and Tribes,
when the same are legally brought before it, and to provide by legislation for
the enforcement of all its decrees and decisions.

IX,. To enact laws and regulations of general application to carry into
effect the foregoing, and all other powers reserved by this Constitution to the
Great Council of the United States or its Great Chiefs, and such as may be
necessary to enforce its legitimate authority over the Order.

X. All power and authority in the Order not delegated to Great Councils,
Tribes, and Councils of the Degree of Pocahontas, by their charters, or the
general laws or rules and decisions of this Great Council, are reserved to the
Great Council of the United States.

XI. All power and authority enjoyed, exercised, and possessed by the sev-
eral State Great Councils exist only by virtue of their charters and the sanc-
tion and consent of the Great Council of the United States duly granted
them. — Constitution G. C. U. S.

BENEFITS.

36. Tribes shall enact laws for the payment of seven suns and funeral
benefits. — Constitution G. C. U. S. Art. 8.

37. The amount to be paid for funeral and other benefits is a matter for
local jurisdiction, and can be adjudicated by the Great Council of the Uniled
States, only when introduced on an appeal. — IV, 289.

38. A fundamental principle of the Order is that a fund must be raised and
maintained, by the equal contributions of all the members, from which all
benefits are to be paid ; and in order to sustain this fund, certain forfeitures
and penalties are to be enforced against delinquent brothers who fail to keep
their contributions promptly paid as required by the laws. Among these
penalties is forfeiture of benefits. A brother, to avail himself of these
benefits, or to qualify his relatives or friends to receive them, must keep his
dues paid up as required by the Constitution and By-Laws of his Tribe. —
V, 375-

39. A Tribe has the right to reduce the amount to be paid for benefits, in
order to relieve itself from financial difficulties, without the consent of those
unable to follow the hunt. — II, 207.

40. It is not necessary that a member should be so sick as to be unable to
leave his bed or room, to entitle him to benefits ; if he is really and truly

REVISED DIGEST.

481

unable to follow the hunt, transact his accustomed business, or earn a living
on account of bodily infirmity, he is entitled. — II, 245.

41. Any member of a Tribe unable to follow the hunt is entitled to the
care of the relief chiefs thereof, although some law may render him ineligible
to receive benefits. — III, 190, 225.

42. When a beneficial member becomes insane, and is confined in a public
institution, the Tribe must pay the benefits. — VI, 13, 49, 64.

43. No member in good health is entitled to benefits, whether an inmate of
a benevolent institution or not. —VI, 153, 178.

44. A State Great Council can prohibit Tribes under its jurisdiction from
paying funeral expenses to the family of a brother who dies non-beneficial,
and can prohibit Tribes from carrying into effect any measure it sees fit, sub-
ject to an appeal to the Great Council of the United States. — VI, 160, 185.

45. A member more than three moons in arrears for seven suns1 dues or
assessments, forfeits all claims upon the Tribe for benefits of any character.
-VII, 9.

46. When a brother in good standing becomes unable to follow the hunt,
and is reported to the Relief Chiefs, he cannot after that become in arrears
to his Tribe, as it is the duty of the Sachem to pay to the Chief of Records
from the wampum drawn for his benefits a sum sufficient to prevent the
brother becoming in arrears to the Tribe.

47. A Tribe cannot refuse to grant benefits of a suicide, if they are other-
wise due under the laws of the Tribe. — Vol. II.

48. A member more than three moons in arrears for seven suns' dues, and
reported unable to follow the hunt, would not be entitled to benefits. — Vol.
VII.

49. A member is entitled to benefits only when through sickness or disa-
bility he is unable to follow his usual business or some other occupation
whereby he can earn a livelihood for himself and family. — Vol. VII.

BENEFICIAL DEGREE COUNCILS.

50. A member of a Beneficial Degree Council, more than three moons in
arrears to the Tribe, but in good standing in the Degree Council, would be
entitled to seven suns1 benefits from the Degree Council if otherwise quali-
fied.—IX, 22.

51. Degree Councils should be governed by the Constitution of Tribes in
the reservation in which they are located. They shall be under the immedi-
ate control of the Great Council having jurisdiction in the reservation. —
Vol. IV.

CARDS — WITHDRAWAL.

52. Application for a withdrawal card shall be made either personally or in
writing, and the same shall be granted, provided the brother is clear upon
the books of the Tribe, free from charges, and there be no valid objections.

53. Any withdrawal card may be revoked for cause by the Tribe granting
the same, and when so revoked the person holding said card shall be subject

482

IMPROVED ORDER OF RED ME.\\

to the Tribe which issued the same. A withdrawal card may be renewed if
lost or destroyed.— Art. VIII, Constitution G. C. U. S.

54. The power to provide and publish withdrawal cards belongs to the
Great Council of the United States. — Art. I, Constitution G. C. U. S.

55. A brother taking a withdrawal card is entitled to the universal pass-
word and the right to visit for the balance of the term, and for that time
alone. By the end of the term referred to the password will have run out,
and he would not be entitled to another. — V, 609, 671.

56. When a member applies for a withdrawal card, he is compelled to
take the card and is no more a member of the Tribe. — I, 135.

57. Where evidence of former membership is in possession of the Great
Chiefs, after proving applicants in the private work, cards or certificates
shall be issued to enable them to regain their former standing in the Order.
-111,35, 163, 165.

58. No such title or personage as Ancient Red Man is known to, or recog-
nized by, the Order. A Red Man holding a withdrawal card which has run
over one great sun, can be admitted at any time subject to the laws of the
reservation wherein the card may be presented. When thus elected and
restored to membership he assumes the rank and is entitled to the same
privileges he held or was entitled to prior to his taking a withdrawal card.

-IV, 157,212.

59. A brother residing in one reservation has not the right to deposit
his card in a Tribe in another, without getting permission so to do from the
Great Sachem of the State in which he resides. — V, 178, 199.

60. The power of granting cards or certificates to members in good stand-
ing of extinct Tribes, is vested in the Great Chief of Records only of the Great
Council to which said Tribe would be attached if working. — IV, 158, 190.

61. It is the duty of a Tribe upon the issuance of a withdrawal card to a
brother who has served the proper time as Sachem, to rank him on said card
as Past Sachem, regardless of the fact that said brother has not received the
Past Sachem's or Great Council degree ; and it is the further duty of a Tribe
to furnish said brother with a certificate which will entitle him to claim his
rights in the hunting-grounds to which he may remove. — IV, 157, 190.

62. The Sachem and Chief of Records have no right to grant a withdrawal
card to a member in good standing of a Tribe that has failed to meet for
several moons, but has not surrendered its charter, except on vote of the
Tribe in regular council. — V, 141, 196.

63. When a brother presents his withdrawal card as an applicant for
membership, the application must be referred to a committee of investigation,
which must make a strict investigation of the health, character, and standing
of the applicant, and on the report, whether favorable or unfavorable, a
ballot must be had, as in case of a paleface, and the brother shall not
become a member of the Tribe unless all these requirements have been fully
carried out. — IX, 21.

64. If the applicant is rejected his card must be returned to him undefaced-
-IX, 23.

REVISED DIGEST. 483

65. A brother who has lost, or been dispossessed of a withdrawal card,
from no cause which would impeach his conduct, may obtain a new card,
bearing the same date, from the Tribe which granted the original one, the
Tribe being the judge as to the propriety of issuing the new one. When
issued, the card must certify on its face that it is a duplicate. — VII.

CARDS — TRAVELLING.

66. To the Great Council of the United States alone belongs the power of
providing and publishing travelling cards. — Constitution G. C. U. S.

67. Travelling cards, for the use of members, may be used or recognized
only when procured from the Great Council of the United States, and they
are in accordance with the form adopted. They are for special use and must
be obtained through State Great Councils. — Constitution G. C. U. S.

68. A travelling card shall be priina facie evidence of the good standing
of the brother to whom issued. Upon the back thereof shall be placed the
amount for seven suns, and funeral benefits allowed by the Tribe issuing it.
— Constitution G. C. U. S.

69. No Tribe issuing a travelling card shall be held legally responsible for
more wampum than may be allowed by the provisions thereof. — IV, 301.

70. It is the duty of a Tribe to grant a travelling card to any member who
may request it, and who has complied with the laws relative to issuing the
same. — V, 610, 673.

CEREMONIES.

71. The ceremonies shall not be altered or amended unless the proposed
change be submitted in writing and, after being twice read on different suns,
be adopted by the votes of three-fourths of the members present entitled to
vote. — Constitution G. C. U. S.

CERTIFIED RECEIPTS.

72. Certified receipts for the use of members may be used or recognized
only when procured from the Great Council of the United States, and they
are in accordance with the form adopted. They are for special use and must
be obtained through State Great Councils. — Constitution G. C. U. S.

73. A certified receipt shall be priina facie evidence of the payment of
dues by the brother to whom issued. Upon the back thereof may be printed
a request for communicating to the brother the Universal Password. — Con-
stitution G. C. U. S.

74. Orders for the password must be upon the form adopted and issued
by the Great Council of the United States, and must be accompanied by the
official certified receipt for dues, as furnished by said body. — IX, 138.

CHARTERS.

75. To the Great Council of the United States alone belongs the power
to publish and provide Charters. — Constitution G. C. U. S.

76. Five or more Tribes in any State, District, Territory, or the Dominion

484 IMPROVED ORDER OF RED MEN.

of Canada, having not less than fifteen Past Sachems, and a membership of
not less than five hundred, may petition the Great Council or Great Inco-
honee praying for a charter for a Great Council therein. Should the major-
ity of the representatives vote in favor of the same it shall be granted, and
the Great Incohonee, or a Past Sachem deputized by him, shall kindle the
council fire of said Great Council. The petition shall be in the following
form : —

To the Great Council of the United States, Improved Order of Red Men :

The Past Sachems of the undersigned Tribes represent that they are work-
ing under charters granted by the Great Council of , that the

Order has increased so that the membership is at present ,

and we have Past Sachems in good standing. We believe

that it would be of advantage to the Order if a Great Council was established
in our reservation. We therefore pray that you grant the prayer of our
petition.

Witness our hands and the seal of the Tribes this

Sun of Moon, G. S. D

The same to be signed by the Sachem and Chief of Records of each Tribe,
and the seal thereof to be attached.

Should the application as aforesaid be made to the Great Incohonee prior
to the first sun of Sturgeon Moon, he may, by and with the consent of the
elective Great Chiefs, grant a dispensation for the same, and institute the
Great Council.

As soon as a Great Council has been organized, all Tribes located in its
reservation shall thereafter be under the jurisdiction of said Great Council.

77. In reservations where there are no Great Councils, persons desirous of
kindling a council fire of a Tribe therein shall present an application signed
by not less than thirty brothers or palefaces, accompanied by the charter fee
and the cards of the brothers. If the application is received by the Great
Incohonee during the interim, the Great Incohonee may, by and with the
advice of the Great Chiefs, grant a dispensation and institute the Tribe.

78. All travelling or other expenses of the Great Incohonee, or his deputy,
incurred in lighting the council fire of a Great Council or Tribe shall be paid
by such Great Council or Tribe.

(Sections 77 and 78 shall also apply to Councils of Degree of Pocahontas,
except as to fee and number on petition. — Constitution G. C. U. S.)

79. The charter of a Tribe should be in the council chamber during the
burning of the council fire. — III, 59, 60.

80. A Tribe cannot erase names of charter members and put others in their
stead. — IV, 253, 297.

81. A State Great Council has authority to enact a law requiring new
Tribes to work under a dispensation for a stated period of time before grant-
ing a charter. — IV, 254, 298.

82. A Tribe has a right to print a copy of its charter with its Constitution
and By-Laws. — IV, 80, 106.

REVISED DIGEST. 485

83. A charter remains open only until the Tribe is instituted, and neither
the Great Incohonee, Great Sachem, or Great Chief of Records has the right
to grant a dispensation to open the charter and adopt palefaces for less than
the constitutional fees. — V, 424, 434.

84. Those whose names appear on the application and are admitted to
membership are the charter members of a Tribe. — V, 423, 434.

85. When the names of any persons who are or have been members of the
Order, appear on an application for a charter of a new Tribe, the withdrawal
cards or dismissal certificates of said members from the Tribe or Tribes to
which they formerly belonged must accompany the application, or be in pos-
session of instituting Chiefs, before they can become members of the new
Tribe. — V, 608.

86. Application for a Tribal charter must be signed by not less than twenty
brothers or palefaces accompanied by a fee of not less than twenty fathoms.
If the application be made during the interim of a State Great Council, the
Great Sachem may, by and with the consent of the Great Chiefs, grant a
dispensation to light the council brand, if deemed for the interest of the
Order, the petition and a report of the action thereon to be submitted to the
next council of said Great Council. — General Laws.

FORM OF APPLICATION FOR CHARTER.
To the Great Council of of the Improved Order of Red Men :

The undersigned, members of the Order (or palefaces), residing in ....
respectfully petition your Great Council to grant them a charter to establish a
Tribe of the Improved Order of Red Men, to be located in .... The said
Tribe to be known as . . . . , Tribe No. . . of the Improved Order of Red
Men, under your jurisdiction, and we pledge ourselves to be governed by the
laws thereof.

Signed,

Enclosed is the charter fee.

Applications for charters for Degree Councils must be signed by at least
ten brothers of the Chief's Degree. A Degree Council may be beneficial or
otherwise, as may be set forth by the petitioners. It may admit brothers to
membership residing anywhere within the jurisdiction of the Great Council
by which it has been chartered. It shall not confer degrees upon any
brother unless a certificate be presented from his Tribe authorizing the same.

87. Application for a Council of the Degree of Pocahontas shall be signed
by not less than ten brothers of the Chief's Degree and ten females, and
accompanied by a fee of not less than fifteen fathoms, and acted upon in the
same manner as an application for a Tribal charter. Members of the Degree
of Pocahontas, desirous of becoming applicants on a charter, must present
their withdrawal cards with the application. — General Laws.

88. When Tribes are legally reinstated and acknowledged as such by the
Great Chiefs (during the interim), the Past Sachems, if returned in good
standing, would be entitled to a seat in the Great Council.

486 IMPROVED ORDER OF RED MEN.

89. The law concerning applications for charters of Degree Councils relates
only to the minimum number of names necessary on the application and their
rank ; the law of Great Councils concerning charter fees for Tribes would
otherwise govern. — IX, 22.

CHARGES AGAINST MEMBERS — SEE TRIALS, ETC.

90. Charges against members of Tribes and Beneficial Degree Councils
must be made in accordance with the Code of Procedure. — Constitution
G. C. U. S.

CHIEFS.

91. The elective Chiefs of the Great Council of the United States shall be
a Great Incohonee, Great Senior Sagamore, Great Junior Sagamore, Great
Prophet, Great Chief of Records, and Great Keeper or Wampum. — Consti-
tution G. C. U. S.

92. The appointed Chiefs shall be a Great Tocakon, a Great Minnewa, and
a Great Guard of Forest. — Constitution G. C. U. S.

CHIEFS OF GREAT COUNCIL.

93. The elective Chiefs of a State Great Council shall be Great Sachem,
Great Senior Sagamore, Great Junior Sagamore, Great Prophet, Great Chief
of Records, and Great Keeper of Wampum.

94. The appointed Chiefs shall be Great Sannap, Great Mishinewa, Great
Guard of Wigwam, and Great Guard of Forest. — General Laws.

CHIEFS OF TRIBE.

95. The elective Chiefs of a Tribe shall be Sachem, Senior Sagamore, Jun-
ior Sagamore, Prophet, Chief of Records, and Keeper of Wampum, all of
whom must be members of the Chief's degree. Great Councils may provide
for a Collector of Wampum, who also must be a member of the Chief's
degree. The Prophet must be a Past Sachem. The appointed Chiefs shall
be First and Second Sannap, Guard of the Wigwam, Guard of the Forest, four
Warriors, and four Braves. — Constitution G. C. U. S.

CHIEFS OF A DEGREE COUNCIL.

96. The elective Chiefs of a Degree Council shall be Sachem, Senior Saga-
more, Junior Sagamore, Chief of Records, Keeper of Wampum, and Prophet.

97. The appointed Chiefs shall be Sannap, Guard of Wigwam and Guard
of Forest, and such others as the ceremonies define. — General Laws.

CHIEFS OF DEGREE OF POCAHONTAS.

98. The elective Chiefs of a Council shall consist of Pocahontas, Weno-
nah, Powhatan, Keeper of Records, and Keeper of Wampum. Councils may
also elect a Collector of Wampum.

99. The appointed Chiefs shall be First and Second Scout, First and Sec-

REVISED DIGEST.

487

ond Runner, two Counsellors, four Warriors, Guard of Wigwam, Guard of
Forest, and such others as the ritual may define. — General Laws.

ELIGIBILITY OF CHIEFS.

100. To be eligible to the chieftaincy of Great Incohonee, a brother must
be a Past Great Sachem, and have served one term in an elective chieftaincy.

10 1. No brother shall be eligible to the chieftaincy of Great Prophet
unless he is a Past Great Incohonee.

102. To be eligible for Great Representatives, brothers must be Past Sa-
chems in good standing.

103. After a Great Council shall have been instituted two great suns, no
brother shall be eligible to the chieftaincy of Great Sachem unless he has
served one term as an elective Chief of a Great Council ; nor to the chief-
taincy of Great Prophet unless he has served in the chieftaincy of Great
Sachem.

104. The elective chiefs of a Tribe must be members of the Chiefs degree.
The Prophet must be a Past Sachem.

105. To be eligible to the chieftaincy of Prophetess in a Council of Poca-
hontas the member must have served a term as Pocahontas.

1 06. Great Representatives must be residents of the reservation they
represent during the entire term for which they are elected, and removal of
residence from their reservations shall operate as a forfeiture of their
position.

107. No one shall be eligible to any chieftaincy unless he has been duly
admitted to the Great Council and received the rank of Past Great Sachem. —
General Laws.

1 08. The retiring Sachem, being a Past Sachem on the sleep of raising up
of Chiefs, is eligible to be elected to the chieftaincy of Prophet. — VIII, 20.

109. Great Councils have the right to enact laws requiring other qualifica-
tions for brothers desirous of advancing to the chieftaincy of Sachem, than
that of being exalted to the Chief's Degree. — IX, 85.

no. The Sachem is eligible for re-election. — IX, 22.

DUTIES OF CHIEFS.
GREAT INCOHONEE.

in. The Great Incohonee shall preside at all councils of the Great Coun-
cil, preserve order and enforce the laws thereof; have a watchful supervision
over all branches of the Order, and see that all constitutional enactments,
rules, and regulations of the Great Council are observed.

Among his special prerogatives are the following : —

To call special councils of the Great Council.

To appoint all committees not otherwise provided for, to visit any Great
Council, or branch of the Order, and to give such instruction as the good of
the Order may require, always adhering to the usages of the Order.

488 IMPROVED ORDER OF RED MEN.

He shall have general supervision of the Order, and grant such dispensa-
tions as he may deem for its interest, also grant dispensations for the kind-
ling of council fires of Great Councils and other, branches of the Order.

He shall appoint and commission Deputy Great Incohonees as may be
required in States, Territories, or countries where Great Councils do not exist.

He may hear and decide such appeals and questions of law as may be sub-
mitted to him by Great Councils or their Great Chiefs, and Tribes under the
immediate jurisdiction of the Great Council, or their Chiefs, and such deci-
sions shall be binding until finally passed upon or reversed by the Great
Council.

He shall, at every great sun council, present a printed report of all his offi-
cial acts and decisions during the interim, with such recommendations as he
may deem for the advancement of the Order.

He shall have exclusive right to create and promulgate all passwords, and
to rescind and change the same if circumstances require. — Const. G. C. U. S.

112. In case of the temporary absence of any Chief, his position may be
filled by the Great Incohonee. — II, 138.

113. The Great Incohonee has no authority to answer any questions, or
make decisions, unless the same come from a Great Council or a Tribe under
the jurisdiction of the Great Council of the United States. Tribes under a
State Great Council desiring information upon any subject, must make the
inquiry through the proper authorities in their reservation. — VII.

114. In all appeals not arising from charges and hearing under the Code
of Procedure, the Great Incohonee has exclusive power to rule thereon, sub-
ject to approval by the Great Council of the United States. — IX, 23.

115. In case of the absence of all Chiefs qualified to preside, the senior
Past Great Incohonee present shall preside, and, if none be present, the Great
Council may select any member to preside. — VI, 88.

1 1 6. The Great Incohonee has the right to hear and decide such appeals
and questions of law as may be submitted to him, and such decisions are
binding until passed upon and reversed by the Great Council. — IX, 28, 140.

117. The Great Incohonee is hereby authorized and empowered to appoint
one or more capable and efficient brothers, who shall have full power to ex-
emplify and instruct Tribes in the written, unwritten, and floor work, whose
construction shall be legal, and to be taken as correct, unless reversed by the
Great Incohonee, or the Great Council of the United States, the brother or
brothers so appointed to be known as " Exemplifier," or " Exemplifies," and
only to render such service when requested by a Tribe or Tribes, and all ser-
vice rendered shall be paid therefor by the Tribe or Tribes desiring the same.
— IX, 144.

118. The Great Senior Sagamore shall assist the Great Incohonee in kin-
dling and quenching the council fire ; advise, assist, and support him in pre-
serving order, and preside in his absence. In case of the death, resignation,
or disqualification of the Great Incohonee, he shall be invested with all his
authority and power. — Constitution G. C. U. S.

REVISED DIGEST. 489

119. The Great Junior Sagamore shall have charge of the wicket, and
perform such other duties as the nature of his chieftaincy may require. In
case of the death, resignation, or disqualification of the Great Senior Saga-
more, he shall be invested with all his authority and power. — Constitution
G. C. U. S.

120. In absence of the Chiefs authorized to preside, the senior Past Great
Incohonee present (not a Great Chief), shall preside, and if none be present
then the members shall by vote designate a member to preside. — By-Laws
G. C. U. S.

121. The Great Prophet shall perform all the duties prescribed in the
ceremonies. — Constitution G. C. U. S.

122. The Great Chief of Records shall keep a just and true record of all
the proceedings of this Great Council. When the same have been printed
he shall transmit to each Great Council as many copies as it may have Past
Great Sachems, Great Chiefs and branches of the Order under its jurisdiction.
Also one to each branch under the immediate control of this Great Council.
Also one to each Great Chief, member, and Representative. He shall collect
all the revenues of the Great Council and pay the same over to the Great
Keeper of Wampum on or about the first of every moon, taking a receipt
therefor. He shall preserve and keep the evidence of the unwritten work
and such alterations as may from time to time be made therein, and all
other records of secret councils. He shall prepare all charters for Great
Councils and other branches that are granted by the Great Council, notify
all Great Councils, Chiefs and members of the Great Council of the United
States of all councils of this Great Council ; carry on all the necessary corre-
spondence, attest all official documents, and perform such other duties as
this Great Council may from time to time direct. He shall make out and
have printed an alphabetical roll of the Great Chiefs and Representatives and
call the same at the kindling of each council fire, and the names of those
present, including Past Great Incohonees and Past Great Sachems, who are
not Representatives, shall be entered upon the record. He shall submit to
the Great Council at each council a printed report of his accounts, together
with the standing of the Order. He shall receive for his services such sum
(not less than sixteen hundred fathoms per great sun) as the Great Council
may fix at the time of his election. He shall give security, satisfactory to
the Committee on Finance, in the sum of three thousand fathoms of wampum.
— Constitution G. C. U. S.

123. The Great Chief of Records is strictly forbidden to deliver any
supplies to any one unless the cash accompanies the order therefor. — V, 89.

124. The Great Chief of Records shall retain in the office twenty-five
copies of the printed record of each council of the Great Council of the
United States. — V, 89.

125. The Great Keeper of Wampum shall pay all orders drawn on him by
the Great Incohonee, attested by the Great Chief of Records. He shall, at
the great sun's council, present a printed report of his receipts and disburse-
ments. For the faithful performance of his duties he shall give a bond,

490 IMPROVED ORDER OF RED MEN.

satisfactory to the Committee on Finance, in the sum of not less than five
thousand fathoms of wampum. — Constitution G. C. U. S.

126. The Great Tocakon, Great Minnewa and the Great Guard of Forest
shall perform such duties as are defined in the charge books, and such as
may be assigned them by the Great Council. — Constitution G. C. U. S.

127. A Past Great Sachem who is not a Representative can be appointed
either Great Tocakon or Great Minnewa. — V, 465, 495, 543.

128. Representatives who are not Past Great Sachems can be appointed
to and fill a sub-chieftaincy in the Great Council of the United States. — VII,
680, 696.

CHIEFS OF STATE GREAT COUNCILS — DUTIES OF.

129. The Chiefs of a Great Council shall perform such duties as are defined
in the charge books, and such as may be assigned them under the By-Laws
of said Great Council.

130. A Great Sachem has no authority to reinstate an expelled brother.—
VII, 9.

131. A Great Sachem may decline to give his reasons for making a deci-
sion, if he thinks it for the interests of the Order to so refuse, being responsi-
ble only to his Great Council. — II, 185, 202.

132. A Great Sachem has general supervision of the Order in his reserva-
tion. If in a council chamber, in an official capacity, he should call the
attention of the Tribe to any violation of law. The Tribe is the party to
deal with individual members, and the Tribe is responsible to its Great Coun-
cil for any violation of the laws of the Order. — IV, 353, 393.

133. A Great Sachem can appoint for his deputy a member of the Order
who is serving in a Tribe as Prophet, if not forbidden by local laws. — V,

257, 329-

134. The Great Sachem of any reservation can hold the position of Great
Representative at the same time. — V, 462, 541.

135. A Great Sachem is the representative of a Great Council during the
interim between the councils of such Great Council, and also of the interests
of the Order in his reservation, and his powers are such as are given him by
the Ritual, Constitution, and By-Laws of the Great Council of the United
States and its general laws for the government of State Great Councils, and
the Constitution and By- Laws of the Great Council of the State of which he
is Great Sachem, but of course he is not in fact the Great Council. A Great
Council is necessary, notwithstanding the power of right given to the Great
Sachem, that due and proper legislation may be had for the benefit of the
Order under its immediate jurisdiction. — V, 683.

136. A Great Sachem while occupying that Chieftaincy is eligible to be
voted for as Great Prophet for the ensuing term. — III, 191, 225.

137. No Chief in a Great Council can retain his Chieftaincy who is not in
good standing in a Tribe. — V, 142, 196.

138. The first Great Prophet of a Great Council is the Senior Past Great
Sachem. — VII, 694.

REVISED DIGEST. 491

139. A brother is eligible for nomination and election to the Chieftaincy
of Great Sachem who is not in possession of the Degree of Pocahontas. —
VII, 626.

140. The first Prophet of a Great Council shall be entitled to the rank and
honors of Past Great Sachem. — General Laws.

141 . Any Great Chief of Records or Great Keeper of Wampum of a Great
Council, having served five great suns in succession as such, shall be entitled
to the rank and honors of Past Great Sachem. — General Laws.

142. The Great Mishinewa shall have command of processions or public
demonstrations of Great Councils and act as assistant runner of the Great
Sachem during the burning of the council fire, and perform such other duties
as the Great Sachem or Great Council may direct. His position in the wig-
wam shall be at the left of the Great Sachem. — V, 60.

143. A Great Chief cannot retain his Chieftaincy and officiate therein if
expelled from his Tribe. — VII, 18.

144. A Great Chief can retain his Chieftaincy pending an appeal to the
Great Council of the State, or the Great Council of the United States. —
VII, 18.

145. When a Great Sachem has been expelled from the Order, the Great
Chief of Records is the proper Chief to declare the station vacant, and the
Great Senior Sagamore is the proper Chief to assume the Chieftaincy. —
VII, 18.

CHIEFS OF A TRIBE AND BENEFICIAL DEGREE COUNCIL — DUTIES OF.

146. The Chiefs of a Tribe (or Beneficial Degree Council) shall perform
such duties as are defined in the charge books, and such as may be laid down
in the laws for the government of Tribes.

147. The Senior Sagamore is the proper Chief to have charge of the
wickets. — III, 293.

148. In absence of any local law, Tribes have the right to nominate Chiefs
on the sleep of election. — IV, 395.

149. A Chief who has been tried and found guilty, and resigns, having been
re-elected by the Tribe subsequently, is entitled to be raised up. — V,
373. 4i8.

150. A Junior Sagamore, never having been raised to the Senior Saga-
more's stump, is not eligible to the Chieftaincy of Sachem, if the local law
provides that he must fill the Chieftaincy of Senior Sagamore. — V, 171.

151. The First Prophet of a Tribe, neglecting to attend to his duty, either
by failing to attend, or by deporting himself in a manner unbecoming a Red
Man, and the station being declared vacant, the same can be filled by dispen-
sation.— VII, 626.

152. Any Chief of Records, Collector of Wampum, or Keeper of Wampum,
having served five great suns in succession as such, shall be entitled to the
degree of Past Sachem. — General Laws.

1 53. The First Prophet of a Tribe shall be entitled to the honors of a Past
Sachem. — General Laws.

492

IMPROVED ORDER OF RED MEN.

154. The resignation of a Sachem and the raising up of his successor, does
not create a vacancy in the position of sub-Chiefs who were appointed by the
former Sachem. — VII. 183, 186.

155. An elective Chief can resign a Chieftaincy to which he has been raised
at any time he may desire. — VI. 419.

156. The Chief of Records should announce the receipts of each council,
and enter them on the records. — VII, 22.

157. The Chief of Records has no right to take the seal away from the
wigwam, if the Tribe decides to the contrary. - - VII, 22.

158. If the stump of Sachem is not declared vacant for absence, he is
entitled to the rank and honors of a Past Sachem. — VII, 23.

CHIEFS OF DEGREE OF POCAHONTAS.

159. The Chiefs of the Councils of the Degree of Pocahontas shall per-
form such duties as are laid down in the rules and ceremonies.

COMMITTEES.

1 60. Immediately after the raising up of the Great Incohonee, he shall
appoint a Committee on Finance and a Committee on Laws, to consist of
three members each and to serve during his Chieftaincy ; and as soon as the
council fire of each Great Council is kindled, he shall appoint a Committee
on Credentials, to consist of three members, and immediately after the read-
ing of the long talks, the following committees, to consist of seven members
each, vis. : Distribution of Long Talks, State of the Order, Judiciary, Ap-
peals and Grievances, Charters, Reports, Mileage and Per Diem, Beneficiary,
and Degree of Pocahontas. — Constitution of G. C. U. S.

COMMITTEES — DUTIES OF.

161. The Committee on Finance shall examine the books, vouchers, and
accounts of the Great Chief of Records and the Great Keeper of Wampum,
before each great sun council, and for that purpose shall meet at the office of
the Great Chief of Records at least four suns prior to the council. They shall
make estimates for and recommend appropriations of wampum, for general
and special purposes during the interim of the councils, based on revenue
likely to be received ; and no expenditure of wampum shall be made over and
above an appropriation, unless the same has received the approval of the
Finance Committee. It shall be their duty to see that the necessary bonds
have been entered by those required to do so by the laws, to place the same
in the hands of the Great Incohonee, and submit their report at each great
sun council.

I. The Committee on Constitution and Laws shall examine all laws that
may be referred to them during the interim of the councils, and report as to
their action on the same. It shall be their duty to see that the laws referred
to them do not conflict with the laws and usages of the Order

II. The Committee on Credentials shall examine and report on all creden-
tials that may be referred to it.

REVISED DIGEST.

III. The Committee on Distribution shall have referred to it the long talks
of the Great Chiefs, and shall examine and refer to the various committees the
subjects treated in the talks.

IV. To the Committee on the State of the Order shall be referred that
portion of the Great Chief's long talks that relates to the status of the Order,
and in its report it shall embody the condition and progress that the Order
has made, and ^shall recommend such measures as it may think advantageous
to the whole Order.

V. The Committee on Judiciary shall consider all questions of a proper
construction of the laws, and other judicial matters that may be referred to it
by the Great Council.

VI. The Committee on Appeals and Grievances shall investigate all appeals
and other matters of a like character that may be referred to it, and report to
the Great Council its decision thereon, with such recommendations as it thinks
the evidence warrants.

VII. The Committee on Charters shall examine and report on all petitions
and dispensations issued by the Great Incohonee, for Tribes, Councils of the
Degree of Pocahontas or Great Councils, and report as to the advisability of
granting charters.

VIII. The Committee on Reports shall examine and report as to the
correctness of all returns and reports presented by Great Councils and Tribes.

IX. The Committee on Mileage and Per Diem shall calculate the number
of miles travelled by Great Chiefs, Representatives and members of the Com-
mittee on Finance present at each great sun council ; also make out a complete
and correct roll of the same and report the amount that each is entitled to, and
no order shall be drawn until the report is approved by this Great Council.

X. The Committee on the Degree of Pocahontas shall have referred to it
all matters appertaining to said branch of the Order, and it shall report to
the Great Council such recommendations as it may deem beneficial.

XI. It shall be the duty of each committee or member of this Great Coun-
cil to return to the Great Chief of Records at the final quenching of the
council fire all books and papers belonging to this Great Council, unless
otherwise ordered by this Great Council. — Constitution G. C. U. S.

CONSOLIDATION.

162. Great Councils of the respective States are permitted to consolidate
the organizations now known by the various titles of " Red Men " with the
Improved Order of Red Men, under such regulations as will not conflict with
the laws and usages of our Order. Such bodies will be allowed to use their
present regalia after attaching thereto the jewels adopted by this Great
Council for its various Chiefs, provided that when the same is replaced it
shall be with the regulation style adopted for Tribes of the Improved Order
of Red Men. The past presiding officers of such bodies shall be entitled to
the rank and honors of Past Sachems, and a dispensation is hereby granted
for that purpose. Before these privileges herein mentioned shall be bestowed
upon the said bodies, the members thereof shall be severally adopted and

494

IMPROVED ORDER OF RED MEN.

instructed in the work of our Order and take our regular charters, as required
by the laws of the Order in the case of palefaces. — VI, 170.

163. When a Tribe under the jurisdiction of the Great Council of the
United States consolidates with another Tribe, the effect is the same as if the
Tribe had become extinct. The Chiefs of the Tribe are compelled to deliver
to the proper Chiefs all property, to be held in trust. — V, 608, 672.

164. Great Councils have the right to legislate relative to the consolidation
of Tribes under their jurisdiction. — V, 608, 672.

COSTUMES.

165. Exposing a portion of our paraphernalia to the view of palefaces,
and wearing of tribal costumes in public parade prohibited. — I, 83; III, 225.

1 66. The Great Sachem has not the power to grant a dispensation to
Tribes to appear in public in the costumes worn in the Tribes. — IV, 254, 298.

167. A Tribe has the right to dispose of such portion of its paraphernalia
as it does not need to a sister Tribe only ; but in case of a surrender of its
charter, all its property and paraphernalia must be turned over to the custody
of the Great Council. — IV, 353, 393.

168. /There is no law controlling the costumes. But the "colors of the
Order " are clearly defined, and are not confined to any particular article, but
designate " rank," and inferentially designate the colors of the costumes. —
V, 371, 416.

169. It is improper to show certain of the costumes to palefaces, and it is
also improper to allow palefaces to manufacture them. — VII, 25.

170. The costumes of the Order are not matters of public legislation or
public law. Our laws, as published for the information of our membership
generally, as well as the paleface world, provide a regalia, consisting of the
ordinary sash, and the funeral sash and badge, to be worn in public. But
the costume is created by the secret work, and is intended solely to embellish
and illustrate it ; and the members of the Order have no more right to expose
to public view, or to speak of it in the presence of palefaces, than they have
to exhibit the secret signs and passwords. Therefore, the costumes are a
part and portion of the secret paraphernalia of the Order, and must not be
worn outside of the wigwam, nor in any manner or for any other purpose than
that prescribed in the Ritual. — III, 255.

COUNCILS.

171. The great sun council fire shall be kindled on the second Tuesday of
Corn moon, at the ninth run, rising of the sun, at such place as the Great
Council may designate.

I. The place of kindling the council fire shall be determined at each great
sun council by a majority of those entitled to vote ; provided, that the resolu-
tion fixing the place shall have been read on two separate suns.

II. State Great Councils shall hold one council every great sun.. — Cqi\^
stitution G. C. U. S.

REVISED DIGEST. 495

COUNCIL BRAND.

172. The principal feature of our organization is the carrying out of the
habits and customs of the Red Men of the forest, and as the council brand
was considered one of their most sacred emblems, its abolishment is deemed
£h innovation upon our ritual. — V, 160, 210.

DATING.

173. Prior to the year A.D. 1865, the Jewish style, namely, the year of the
world, was observed by Red Men in dating their documents. At the council
held in G. S. 5626, this system was discontinued, and G. S. D., or Great Sun
of the Discovery, was adopted, the year 1492 being considered G. S. D. i.
For convenience, it was determined that the great sun should commence on
the first of Cold moon, so as to conform to the common era. To find the
date of the old style, add to the common era 3760; e.g. 1877+3760 = 5637.
To find the date by Red Men's style, subtract 1491 from the common era;
e.g. 1877— 1491=386. — Ill, 59.

DEGREES.

174. The degrees of the Order are the Adoption, Hunter's, Warrior's and
Chief's ; also the Degree of Pocahontas, of Beneficial Degree Councils, and
of Past Sachem, each of which is separate from the others. The Adoption
degree, Degree of Pocahontas, and Beneficial degree cannot be conferred
upon a paleface except in the Tribe or Council to which said paleface has
been elected.

I . No Tribe shall confer degrees upon a member of another Tribe, except
by permission, under seal, of the Tribe to which said member belongs.

II. Brothers desirous of * advancing shall make application for degrees in
open council ; the application shall be referred to the Tribe while working in
the degree applied ; a ballot shall be had, and if not more than three black
twigs are cast it shall be granted. If rejected, the application cannot be
renewed for three moons. — Constitution G. C. U. S.

175. Past Great I ncohonees or Vice Great Incohonees have no power to
confer the Past Sachem's degree upon brothers of Tribes in hunting grounds
where no Great Council exists, unless by special authority of the Great
Council of the United States. — I, 230; II, 57.

176. The Great Council of any reservation has the right to confer the Past
Sachem's degree upon Past Sachems in good standing of another reservation,
with the consent of the Great Sachem or Great Council thereof. Consent
for Past Sachems to receive the Past Sachem's degree outside of their own
jurisdiction shall be recognized only when said Past Sachems shall have
proved themselves in good standing in the Order, and when their application
for the same shall bear the seal and signatures of the Great Sachem and
Great Chief of Records of their own reservation. — VI, 14, 49, 64.

177. The eligibility of members for degrees is a matter for local jurisdic-
tions to determine. — III, 134, 164.

496 IMPROVED ORDER OF RED MEN.

178. In case of change in the degree work, members in good standing
who were in possession of the former degrees, are entitled to all changes
without any additional requirements. — II, 138, 156.

179. To confer the degrees free of charge is in conflict with the laws fixing
the fees. — IV, 160, 214.

180. All business of the Tribe shall be transacted in the Adoption degree.
When a degree is to be conferred, if the regular business of the Tribe is not
completed, the Sachem may declare a recess in the Adoption degree for
that purpose, and proceed to kindle the council fire in the degree about to be
conferred, and then proceed exactly in accordance with the ritual for said
degree. Otherwise the council fire may be quenched in the Adoption degree
and kindled in the degree to be conferred. Each degree is complete within
itself. The council fire may not be kindled twice in the same degree on the
same sleep, and it must be quenched in one degree before proceeding to
kindle it in another degree. — IV, 5, 53.

181. When a single degree is to be conferred, the council fire may be
kindled in that degree. — V, 258, 329.

182. A Sachem has the right, at his option, after giving proper notice,
whenever requested in writing by five or more brothers, to convene the
Tribe in special council for degree work, or other business proper to be
transacted at a special council. — V, 258, 329.

183. The balloting for a degree shall take place in the council of the
degree for which the application is made. — VI, 13, 49, 64.

184. A Degree Council has a right to confer degrees on a brother who is
deaf, so much so that he cannot hear the different charges and obligations
when read to him. The brother has his rights, and no Tribe or Degree
Council can violate them. — VI, 119, 176.

DEGREE OF POCAHONTAS.

185. Any member of the Improved Order of Red Men who has been
exalted to the Chiefs degree and is in good standing in his Tribe, and any
woman over eighteen years of age and of good moral character, shall be
eligible to membership in any Council of the Degree of Tocahontas. The
fee for adoption into a Council shall not be less than one fathom. — VII, 99.

1 86. Past officers of organizations that were in existence prior to the
promulgation of the Degree of Pocahontas, said ladies having accepted the
provisions of the law, shall be entitled to the rank and honor of Past Chiefs.

-VII, 553-

187. State Great Councils shall report every great sun to the Great Coun-
cil of the United States the standing of the Councils of the Degree of Poca-
hontas under their jurisdiction. — VII, 553.

188. A Past Pocahontas of the Degree of Pocahontas may be appointed
Deputy of a Council. — VII, 627.

189. Representatives to the Great Council of the United States cannot
impart the secret work of the Degree of Pocahontas to their State Great
Council. — VII, 628.

REVISED DIGEST. 497

190. The elective Chiefs of a State Great Council who are not members of
a Council of the Degree of Pocahontas have the right to visit Councils in an
official capacity. — VIII, 214.

191. State Great Councils have the right to enact laws taxing Councils
of the Degree of Pocahontas ; they have also the right to provide for repre-
sentation from said Councils, provided the representative is a Past Sachem
in good standing in Tribe and Council. — VIII, 596.

192. Great Councils may establish rules by which a Great Sun Council of
the members of the Degree of Pocahontas can be held at such time and place
as they may deem proper, and regulations designating the business that may
be transacted thereat. At such Councils, Past Chiefs, Past Sachems who are
members, and those who may be selected as representatives from the various
Councils, shall be entitled to a seat and a voice in the deliberations.

DEPUTY GREAT SACHEMS.

193. A State Great Council has the right to divide its reservation into
districts, in which a representative of the Great Sachem can be appointed to
be termed a Deputy, and the Deputy Great Sachems are accountable to the
Great Sachem. — II, 184, 202.

194. It is the duty of Deputy Great Sachems to enforce obedience to the
laws and customs, and also the correct working of the Order in their respec-
tive districts. — II, 184, 202.

195. It is imperative that a Deputy Great Sachem shall have received the
Great Council degree. — V, 257, 329.

196. A Deputy Great Sachem can grant a dispensation to perform the
dedicatory and raising-up ceremony in public. And palefaces, ladies and
gentlemen, can be admitted to the wigwam during such service. — V, 493, 539.

DEPUTY GREAT INCOHONEES.

197. The Great Incohonee shall appoint and commission a Past Sachem
in any State or Territory where there is no Great Council as a Deputy Great
Incohonee, whose duty it will be to visit, instruct, and raise up the Chiefs of
Tribes under his charge. Prior to first of Corn moon in each great sun he
shall make a full report to the Great Incohonee of their condition, and such
suggestions as he may deem for the advantage of the Order, and transmit to
the Great Chief of Records such wampum as he may have received, and per-
form such other duties as the Great Incohonee may desire. — General Laws.

198. Any Past Sachem in good standing is eligible to be appointed as
Deputy Great Incohonee. — VI, 12, 49, 64.

199. Deputy Great Incohonees have not the exclusive right to institute
Tribes in their respective reservations. — IV, 227.

200. A Deputy Great Incohonee cannot declare a station vacant if the
elected Chief fails to present himself for raising up. That is a power that can
be exercised only by the Tribe. — VI, 15, 49.

201. A Past Deputy Great Incohonee does not rank as Past Great Sachem
after the formation of a Great Council. — VI, 420.

IMPROVED ORDER OF RED MEN.

202. It is not proper for a Deputy Great Incohonee to keep in his posses-
sion a copy of the work of the Order. — II, 57, 142.

203. A Tribe is not bound to pay the expenses of the Deputy Groat Inco-
honee incurred by his visit to raise up its Chiefs, unless such visit is made by
special invitation of the Tribe, as he has power to appoint a qualified Chief to
perform that duty. — II, 183, 196, 202.

DISMISSAL CERTIFICATES.

204. A member suspended for non-payment of dues, desirous of joining a
Tribe in the same reservation, after one great sun's suspension, shall be
entitled to receive, and the Tribe shall grant, upon proper application, a dis-
missal certificate upon the payment of not less than one fathom nor more than
one great sun's dues.

I. A member suspended for non-payment of dues, wishing to regain mem-
bership in another reservation, shall be entitled to receive, and the Tribe shall
grant, upon proper application, a dismissal certificate upon the receipt of not
less than one fathom nor more than one great sun's dues.

II. In all cases wherein a Tribe has refused to reinstate a member sus-
pended for non-payment of dues, he shall be entitled to receive, and the
Tribe, upon proper application, shall grant a dismissal certificate upon the
receipt of one fathom. — Constitution G. C. U. S.

205. Where the books of an extinct Tribe have been lost or destroyed, the
Great Chief of Records, upon being satisfied of the good standing of any
member of such extinct Tribe, may issue to him a card of withdrawal.
Where the books of an extinct Tribe are in possession of the Great Chief of
Records, he may issue cards to former members of the extinct Tribe ; cards
shall have the same privilege as a card issued by an existing Tribe. — V, 201 .

206. Dismissal certificates may be received upon deposit in any Tribe, but
the privilege of visiting a Tribe shall not 'be awarded to the holder of a dis-
missal certificate. — V, 201.

207. They shall be in the form following, to wit : —

IMPROVED ORDER OF RED MEN.
To all whom it may concern, Fraternal Greeting:

This certifies that .... was admitted to membership in .... Tribe,
No. . , under the jurisdiction of the Great Council of . . . . , on the . .
sun, . . . moon, G.S.D. . . , by . . . . , and that he retained his member-
ship in said Tribe until the . . sun, . . . moon, G.S.D. . . , when he was
suspended for non-payment of dues, and is entirely dismissed from member-
ship in said Tribe.

In witness whereof, we have hereunto subscribed our names and affixed the
seal of our Tribe, this . . sun, . . . moon, G.S.D. . . .

[SEAL] Sachem.

... C. of R.

REVISED DIGEST.

499

The certificate must have printed thereon the seal of the Great Council of
the United States and signature of the Great Chief of Records thereof.

208. A Tribe is not compelled to grant a dismissal card to a suspended
member liable to criminal charges, provided that charges have been preferred
against him. — V, 423, 435.

209. A brother of an extinct Tribe, who has been suspended for non-
payment of dues, upon proper application to the Great Chief of Records, is
entitled to receive a dismissal certificate upon the payment of one fathom. —
VI, 14, 64.

DIPLOMAS

(OR CERTIFICATES OF MEMBERSHIP).

210. The only authorized Diploma, Red Men's Chart or Certificate of
Membership, is the one issued by the Great Council of the United States, to
be procured only through the Great Chief of Records of each State Great
Council. — VIII, 357.

211. Tribal Chiefs have no right to sign and affix the seal of the Tribe to
any Red Man's Chart, Diploma or Certificate of Membership,, except those
issued by the Great Council of the United Sfates. — VIII, 357.

DUES.

212. A brother expelled from the Order cannot pay his dues to the Tribe
pending an appeal. — IV, 303.

213. A brother suspended for non-payment of dues, forfeits all claims upon
the Tribe. — IV, 5, 60.

214. A State Great Council has no right to make or approve of a law to '
allow a Tribe to suspend members from the Order for non-payment of dues
after six moons. — V, 92.

215. A Tribe may deduct the seven suns1 dues from the seven suns1 bene-
fits.—IV, 259.

ELECTIONS.

216. The election of Great Chiefs of the Great Council of the United
States shall take place on the second sun of the great sun's council, at the
third run, setting of the sun. A majority of votes polled shall be necessary
to an election. If on the first ballot no one is elected, a second ballot shall
immediately be had, and if no choice is then made, a third ballot shall be
had, when only the two who received the highest number of votes on the
second ballot shall be eligible. Blank votes shall not be counted. — Con-
stitution G. C. U. S.

217. The Chiefs of a State Great Council shall be elected by ballot, at such
time and in such manner as the By-Laws of the Great Council may prescribe.

, 218. Great Representatives must be elected at the same time and in the
same manner as the Chiefs of a State Great Council. — General Laws.

219. In elections requiring a majority of the whole number cast to elect,
all of the scattering votes must be counted. — I, 128.

5 00 IMPROVED ORDER OF RED MEN.

220. A Chief of a State Great Council, when at his station or attending to
his duties, cannot be deprived of his vote. — II, 44, 51, 55.

221. If there be only one nominee for a chieftaincy, and his name be
found upon some of the ballots, he is elected, although such ballots are in
number exceeded by blank ballots. — III, 60, 61.

222. A Representative may explain his vote on his name being called
during the calling of yeas and nays after the main question has been ordered.

-111,355-

223. It is proper for a Representative who was present at the time of his
nomination to a chieftaincy to offer his declination on the succeeding sun. —

II, 49-

224. The nomination, election, and raising up of Chiefs of a Tribe should
take place under '• Rule 10, New Business," excepting always that the Great
Chiefs shall be at liberty to exercise their discretion at visitations or institu-
tion of Tribes. — III, 191, 225.

225. It is not within the province of a Tribe on an election by ballot for
Chiefs, to permit a brother who improperly voted to announce his vote in
order to change the result ; but if a disqualified brother has voted the ballot
should be declared null and vohd and a new ballot be ordered. — III, 191,
226.

226. Failure to object to the voting of disqualified brothers, although
objections to such voting may have been invited by the Sachem, avails noth-
ing ; and in the absence of local law governing such cases, the remedy for
the result of an election at which disqualified voters have participated, is to
hold another ballot. — III, 191, 224, 226.

227. A member on the sleep of his adoption has the same right to vote on
any question as any other brother of the same degree. — III, 41.

228. No member can be required to divulge his reasons for casting a black
twig. — III, 134, 162, 164.

229. The correct mode of voting in Great Councils is the usual show of
the Order.

230. If an application receives favorable report, is balloted upon, and two
or more black twigs appear, and a brother states that the twigs were put in
through mistake, a new ballot may be ordered at once under the circum-
stances, and not lie over one seven suns. — IV, 159, 190.

231. The adoption of the report of .the Committee on Elections and
Returns settles all the incidental questions which it was required to pass
upon as a Returning Board, and only by an appeal from the action of the
Great Council adopting that report could its acts be brought in question. —
V, 165.

232. The nomination and election of 'a qualified person would hold good
whether he was present or absent at the election, if not forbidden by the By-
Laws or Rules. — V, 258, 329.

233. In the case of a contested election, or a protest against the admission
of a Representative, a committee of five shall be appointed, neither of whom
shall be members of the State Great Council from which the contest or

REVISED DIGEST.

501

protest originates. It shall without delay examine all evidence produced by
either side, and report the facts to the Great Council, with such recommen-
dation as may be deemed just ; provided, that in all cases of a contest or a
protest, the parties contesting or protesting shall file a copy of the same with
the Great Sachem of the reservation from which the brothers hail, at least
ten suns prior to the great sun's council of this Great Council. — By-Laws
G. C. U. S.

EXTINCT TRIBES.

234. All regalia, costumes, seal, books, and papers of the Order shall be
surrendered to the Great Council of the United States on the extinction of a
State Great Council or Tribe under the jurisdiction of the Great Council of
the United States. — II, 83.

235. The numbers indicate the numerical positions of the Tribes in their
respective reservations. To give the names and numbers of extinct Tribes
to new petitioners is to falsify their places in the Order and to give seniority
to junior Tribes. The effects of extinct Tribes are required to be surren-
dered to their Great Councils, in trust, to be restored whenever a legal num-
ber of its former members may apply for a restoration of its charter, under
such laws as its Great Council has adopted. — IV, 91, 109.

236. A legal number of the members of an extinct Tribe who were in' good
standing when the Tribe ceased to exist, can, upon application to the proper
authority, receive a dispensation to re-light the council brand of said Tribe,
subject to the laws of the Great Council to which it may be subordinate, and
all other members of said extinct Tribe must make application for admission
in due form of law, subject to examination by a committee and to ballot. —

IV, 353.391-

237. When the charter of a Tribe has been surrendered and an application
is made in due form for the reorganization of said Tribe, the Great Sachem
may, at his discretion, grant a dispensation for the same, and at the next
council fire of the State Great Council a new charter may be granted to the
brothers making such application. — IV, 353, 391.

238. The Great Sachem has the right to demand the property of an
extinct Tribe, to be held in trust for the future use of the members of such
Tribe. — V, 142, 196.

FORMS.

239. The forms written or unwritten shall not be altered or amended
unless the proposed change be submitted in writing, after being twice read,
on different suns, and be adopted by the votes of three-fourths of the mem-
bers present entitled to vote.

FORMS OF CHARGES — SEE CODE OF PROCEDURE.

FEES.

240. A State Great Council may establish its own fees for adoption and
degrees.

502

IMPROVED ORDER OF RED MEN.

FUNDS.

241 . The funds of the Great Council of the United States must be de-
posited in such places as will allow interest on the daily balances, and the
interest so accruing, and received must be added to the Permanent Fund. —
VIII, 125.

STATE GREAT COUNCIL — How COMPOSED.

242. A Great Council shall be composed of Past Sachems. It is the
supreme tribunal of the Order in the State, district, territory, or country in
which it is located, and no Tribe or branch of the Order can exist therein
without its sanction. Every member shall receive the Great Council degree
before he can take his seat. The Great Council shall always be opened in,
that degree for the introduction of Representatives, who shall be Past Sa-
chems. The Great Council may establish regulations in regard to represen-
tation therein.

I. By virtue of authority from the Great Council of the United States,
Great Councils may be established in States, districts, territories, or the
Dominion of Canada. They shall be governed by their charters, the Consti-
tution and By-Laws of this Great Council, the General Laws adopted for
their government, and such laws as they may adopt in accordance with the
same. — General Laws.

243. No one can institute a Great Council except the Great Incohonee, or
a member of the Great Council of the United States, duly authorized by him.

-¥,610,677.

244. A Great Council has no power or right to legislate in regard to the
status of the first Prophet of a Tribe created by the Great Incohonee. — IV,
181, 191.

245. A Past Great Sachem in good standing, who is not a Representative,
and against whom no charge is pending, can fill any position he may be
appointed or elected to. — V, 373, 428.

246. A Chief of a Great Council whose Tribe surrenders its charter must
obtain a withdrawal card from the Great Chief of Records, and deposit it in
another Tribe within three moons, or his chieftaincy shall be forfeited. — VI,
119, 176.

247. A Great Council has a right to adopt an amendment to its Constitu-
tion, permitting Tribes to hold councils once a moon. — IV, 253, 279, 299.

248. A Great Council may be reprimanded by the Great Council of the
United States, for careless and unheeded infringement of laws. — I, 8, 9.

249. A Great Council is allowed to kindle its council fires at such places as
it may from time to time determine upon. — I, 216.

250. Great Councils are required to hold a council in every great sun
according to Article III, General Laws: "This Great Council shall hold at
least one great sun council." — V, 529, 540.

251. The Chiefs forming a Great Council must be Past Sachems. — V,
609, 671.

REVISED DIGEST.

503

252. A Great Council must keep its records in the English language. — III,
223 ; V, 610, 671.

253. In case of the division of a State, the Tribes of the newly formed State
must establish a Great Council or put themselves under the jurisdiction of the
Great Council of the United States. — II, 233, 251.

254. Great Councils have the right to fix the time at which the six moons
terms of Tribes shall end, but they should so arrange that the terms shall
commence and end uniformly. — IV, 196; VIII, 85.

255. Great Councils failing to pay per capita tax in accordance with
Article V, By-Laws Great Council of the United States, shall be deprived of
their vote, and the Representatives thereof shall forfeit all claims to mileage
and per diem. — VII, 669, 670.

256. Great Councils shall have full authority and control over all Tribes
and other branches of the Order in their reservations, subject to the laws of
this Great Council. They shall enforce a strict adherence to the forms, cere-
monies, style of regalia, jewels, charges, blanks, and other supplies furnished
by this Great Council, and shall be responsible for any violation they may
sanction or allow, and no Tribe or Council can legally exist within their
reservations without their sanction and authority. — Constitution G. C. U. S.

257. Great Councils alone have the right to grant permission to Tribes to
hold trading posts. — VIII, 563.

HONORS.

258. A Great Council or Tribe does not possess authority to vary the
period of a chief's term of office in a Tribe from that provided by the laws
and ceremonies of the Great Council of the United States. — III, 134, 162,
164.

259. In all Tribes instituted under the immediate authority of the Great
Council of the United States, more than two moons prior to the close of the
term, the chiefs elected at the time of such institution, and who may serve
until the end of the term, shall be entitled to the full honors of their several
positions. — III, 232, 285.

260. If a Great Council changes the time of the election of Chiefs, the
terms of the said Chiefs must cease, but such change in the term cannot work
a forfeiture of the honors. — III, 1 16, 117.

261. The Chiefs of a Tribe which surrenders its charter previous to the
end of a full elective term, forfeit the honors thereof. — III, 190, 225.

262. The first Prophet of a Tribe is entitled to rank as Senior Past
Sachem. — IV, 82, 107.

263. A Sachem who has served a majority of the sleeps of his term, and is
in good standing, and resigns, is not entitled to the honors of Past Sachem.

264. The brother elected to fill the unexpired term of the chieftaincy is
entitled to the honors of the position. — IV, 254, 289.

265. When Great Chiefs announce themselves as such, and enter the
council chamber, the Sachem must call up the Tribe. — V. 141, 196.

266. When Deputy Great Chiefs announce themselves as such for the

504

IMPROVED ORDER OF RED MEN.

purpose of raising up the Chiefs of a Tribe, the Sachem shall call up the Tribe
as soon as they enter the council chamber. — V, 141, 196.

267. Great Councils may adopt laws conferring the rank, title, rights, and
privileges of a Past Sachem upon each of the Chiefs of a Tribe elected at the
institution thereof; provided, such Chiefs serve to the end of the term for
which they were elected. — General Laws.

INCORPORATION — ACT OF.

268. An act to incorporate the Great Council of the United States, of the
Improved Order of Red Men.

WHEREAS, The Improved Order of Red Men is an Order instituted for the
purpose of affording relief to such of its members as may be suffering from
sickness or distress, or other causes, and for the furtherance of the general
welfare of the members thereof.

AND WHEREAS, The Great Council of the United States of the Improved
Order of Red Men, a body organized for the better government of the Order,
desire for the more effectual accomplishment of its charitable objects, and as
a means for the better execution of the purposes of its organization, to be
constituted a body politic and corporate.

SECTION i. Be it enacted by the Senate and House of Representatives
' of the Commonwealth of Pennsylvania, in General Assembly met, and it is
hereby enacted of the same.

That the Great Council of the United States, of the Improved Order of Red
Men, is hereby constituted a body politic and corporate in deed and in law,
by the name, style, and title of the Great Council of the United States of the
Improved Order of Red Men, which corporation shall consist of Louis Muth,
C. G. Bittorf, William M. Fields, R. F. Gardner, L. Vanfossen, William S.
Quigley, S. Sullivan, John L. Boker, William G. Gorsuch, G. W. Lindsay,
George H. M. Marriot, William Colton, Robert Sullivan, Richard Marley, and
William H. Ford, of Maryland; Andrew J. Baker, Morris H. Gorham, E. F.
Stewart, C. Weistenberg, William Adrain, L. C. Pierce, A. Gibbs, W. J.
Goodwin, and A. Cameron, of Pennsylvania; Joshua Maris, William R. Mac-
Farlane and S. Rianhard, of Delaware; J. A. Parsons, John D. Moore, B. F.
Wood, and Charles F. Johnson, of New Jersey; J. A. Burch, Thomas Rich,
Moses L. Merrill, and A. C. Prather, of the District of Columbia; George
Berg, of Missouri; T. A. Bosley and David Baker, of Ohio; A. J. Francis
and R. B. McCracken, of Kentucky; Hugh Latham, E. L. Lunsford, and
J. B. Shaner, of Virginia; Theobald Gachter and August Roettger, of West
Virginia; Alfred Shaw, of Louisiana, and all other persons who are now
members, or who shall hereafter be admitted as such, agreeably to the Con-
stitution and By-Laws of the said Great Council, and by the said corporate
name shall have perpetual succession, and shall be forever capable in law to
.take, hold, and sell real estate, in fee simple or otherwise, and to mortgage
and let the same, and to take and hold real or personal estate, by gift, grant,
devise, or bequest, or other lawful means, and sell or dispose of the same ; to

REVISED DIGEST.

505

have a common seal, and the same to break, alter, and renew at pleasure ; to
sue and be sued, and generally to do all such matters and things that may be
lawful and necessary for them to do for the furtherance of the objects recited
in the preamble of this act.

SECTION 2. The said Great Council may hold its annual or other sessions
in this or any other State of the United States, and may locate its principal
office at such place from time to time as it may elect within the said limits.

SECTION 3. That the said Great Council shall have power from time to
time to establish, and make, and put into execution such Constitution, By-
Laws, Rules, and Regulations, as may be passed from time to time by the
Great Council, and the same to revoke, annul, alter, or amend at pleasure ;
provided, that the said Constitution, By-Laws, Rules, and Regulations be not
repugnant to the Constitution and the laws of the United States, or of the
Commonwealth of Pennsylvania, nor repugnant to the provisions of this act.

SECTION 4. The Legislature reserves the right to modify, alter, or annul the
privileges hereby granted, in such manner, however, as to do no injustice to
the corporator. JAMES R. KELLEY,

Speaker of the House of Representatives.
DAVID FLEMING,

Speaker of the Senate.

Approved, the thirtieth day of March, one thousand eight hundred and
Sixty-Six" A. G. CURTIN.

269. There is no law of the Great Council of the United States which
prohibits a Tribe in any reservation from applying to the proper authorities
for an act of incorporation. — V, 179, 228.

INDIAN RELICS.

270. The Great Chief of Records of the United States is instructed to
have a suitable case made for the protection and preservation of the Indian
relics, or other matters that may be presented to the Great Council of the
United States. — V, 233.

271. Great Councils are recommended to gather and preserve the litera-
ture, trophies, and antiquities of the Aboriginees of America. — V, 233.

INSURANCE.

272. No corporation or association is permitted to use the name of the
Improved Order" of Red Men under which to conduct the business of insur-
ance, without the consent of the Great Council of the United States.

LAWS.

273. By- Laws in conformity with the Constitution of the Great Council of
the United States may be made. Also, General Laws for the government
of Great Councils and laws for the government of Tribes under the immediate
jurisdiction of this Great Council.

506 IMPROVED ORDER OF RED MEN.

274. Great Councils shall have full power to enact general laws for the
government of Tribes and Councils of Degree of Pocahontas within their
jurisdiction. — Constitution G. C. U. S.

275. The laws of the Great Council of the United States are the supreme
authority of the Order. Local laws which conflict with those of the Great
Council of the United States are null and void, even if by some error they
have been approved by the committee on Constitution and By-Laws of the
Great Council of the United States. — V, 610, 671.

276. A law of a State Great Council to be valid must be endorsed by the
Great Council of the United States. A Great Council of a State cannot
make a law that vitiates a law of the Great Council of the United States, or
violates any laws thereof. — V, 608, 671.

277. All constructions given to law points decided in appeal cases, deci-
sions, and rulings of each council, shall be collected and published in an
appendix attached to the records of the council at which the same shall have
been made or determined, and it shall be the duty of the Great Chief of
Records to prepare the same. — IV, 220.

278. The power to set aside a positive law of a State Great Council is not
vested in the Great Incohonee. — IV, 4, 60.

279. Amendments admitted under the Constitution of the Great Council
of the United States, relating to the amendment of the By-Laws, may be
amended and the subject discussed after the third reading. — V, 304.

280. The Great Incohonee has not the power to render decisions to
individual members of a State where a Great Council is in existence. — V,
436, 442.

281. WHEREAS, All power and authority enjoyed, exercised, and possessed
by the several Great Councils exist only by virtue of their charters and sanc-
tion and consent of the Great Council of the United States duly granted
them ; Therefore, the Great Council of the United States doth adopt and
establish a Constitution or General Law for their government. — General
Laws.

282. The Great Council has full power to enact By- Laws for its govern-
ment, and General Laws for the regulation of Tribes and Councils of Poca-
hontas under its jurisdiction ; provided, they do not conflict with the
Constitution and By-Laws of the Great Council of the United States and
these General Laws. When said laws are adopted, three copies thereof, cer.
tified by the Great Sachem and Great Chief of Records, shall be transmitted
to the Great Chief of Records of the Great Council of the United States,
who shall immediately refer them to the Committee on Constitution and
Laws, upon whose approval they shall be binding upon the Great Council. —
General Laws.

283. Objections to the manner in which the laws of a Great Council have
been adopted must be brought before the Great Council of the United States
by way of an appeal ; otherwise it is the duty of the committee to approve
said Constitution, if in conformitv with the laws of the Great Council of the
United States. — III, 162.

REVISED DIGEST. 507

284. A copy of all the Constitutions and By-Laws of Great Councils and
Tribes, which shall have been submitted to the Great Council of the United
States for approval, shall be filed among the archives of the State Great
Council. — III, 373.

285. Great Councils have authority to promulgate a Constitution for Tribes
under their jurisdiction, and all such Tribes must conform thereto and adopt
By-Laws accordingly. — III, 191, 226.

286. A State Great Council is the proper body to construe its Constitution
and Laws, and the Great Council of the United States can only consider the
case after the action of the State Great Council shall have been had, and an
appeal regularly taken to the Great Council of the United States. — IV,
21,58.

287. Tribes under the immediate jurisdiction of the Great Council of the
United States are obliged to conform to the Constitution adopted by that
body for their government, and all By-Laws must be in conformity to said
Constitution and receive the approval of the Great Council of the United
States. — IV, 81, 101, 102.

288. All amendments to the By-Laws of Great Councils, or By-Laws of
Tribes under the jurisdiction of this Great Council, must be attested by the
seal, and signed by the Chiefs thereof, and all such proposed amendments not
so attested shall not be received by the Great Council of the United States.
-IV, 300.

289. Laws do not go into effect until promulgated by the Great Council,
under seal, and the signatures of the Great Incohonee and Great Chief of
Records. —Vol. VIJI, 141.

290. Tribes have the right to enact a law compelling Chiefs to memorize
the charges prior to being raised up. — IX, 85.

LOTTERIES OR GIFT ENTERPRISES.

291. The giving, holding, getting up, and advertising any gift enterprise,
lottery, or anything in the nature thereof, in which the name of the Order or
of any Tribe thereof, is, or may be used, is prohibited. — III, 80, 100, 101.

MARK.

292. The dimensions of the mark or b.adge to be used as a pin shall be
three-quarters of an inch long, and half an inch wide ; and for a charm or
totem, to suspend by a watch chain or otherwise, shall be one and a quarter
inches in length, by seven-eighths of an inch wide. — IV, 22, 27.

293. The Great Council of the United States, in adopting the report on
badge, did not intend to confer the exclusive right upon any member of the
Order to manufacture said badge, but intended to be open to free compe-
tition. — IV, 139.

294. It is unlawful to wear the "mark" or "sign manual" in any other
way than is specified in the private work. — III, 191, 224, 226.

295. Members of the Order will be entitled to wear inscribed upon their

508 IMPROVED ORDER OF RED MEN.

mark or badge only the emblems of the degree to which they have attained.
— IV, 22, 27.

296. The use of the motto or any of the words or emblems of the Order
as an advertisement of any business is a gross violation of the laws of the
Order, and is prohibited. — VI, 512.

MEMBERSHIP.

297. The Great Council of the United States shall be composed of: —

I. All Past Great Incohonees and Past Great Sachems.

II. The elective Chiefs of the Great Council.

III. The Representatives of State Great Councils.

IV. Great Representatives must be Past Sachems in good standing in
their Great Councils. — Constitution G. C. U. S.

298. A State Great Council shall be composed of Past Sachems. — Gen-
eral Laws.

299. Degree Councils shall be composed of members of the Chiefs
Degree. — General Laws.

300. No person shall be adopted into a Tribe of the Order except a free
white male, of good moral character and standing, of the full age of twenty-
one great suns, who believes in the existence of a Great Spirit, the Creator
and Preserver of the Universe, and who is possessed of some known repu-
table means of support. — Constitution G. C. U. S.

301. Any brother of the Order holding a withdrawal card desirous of
becoming a member of a Tribp shall make application as in case of a pale-
face, accompanying his application with his withdrawal card, which shall be
referred to a committee of three, whose duty it shall be to report as to
his standing and qualifications at a stated Council. — Constitution G. C. U. S.

302. An application for adoption into a Tribe must be recommended by
two brothers in good standing, and be accompanied by one-half the adoption
fee. The application shall be referred to a committee of three, who shall
make a strict investigation of the health, character, and qualifications of
the applicant, and report at the next Council. — Constitution G. C. U. S.

303. Any member of the Improved Order of Red Men who has been
exalted to the Chiefs Degree, and is in good standing in his Tribe, and any
woman over eighteen years of age and of good moral character, shall be
eligible to membership in any Council of the Degree of Pocahontas. — Gen-
eral Rules D. P. ,

304. No brother of this Order shall be permitted to hold membership
with the Order known as the Independent Order of Red Men, and any
brother persisting in associating himself therewith may be expelled forthwith.
- I, 48-

305. It is inconsistent with the established principles of the Improved
Order of Red Men as a beneficial organization to admit any class of honorary
or non-beneficial members. — III, 118.

REVISED DIGEST. 509

306. All persons who are in anywise connected with other organizations
which have appropriated any part of the name of the Improved Order of Red
Men are disqualified for membership. — III, 191, 224, 225.

307. The Great Council of the United States has no power to grant dis-
pensations to adopt minors under twenty-one great suns of age. — III,
263, 272.

308. This Order possesses no dominion over the conscience of its mem-
bers. A brother may renounce the Order, but said renunciation cannot
release the member from amenability for matters anterior to his renunciation.
If a renunciation in due form comes to the knowledge of a Tribe, and the
member is in good standing, and the renunciation is without disrespect to the
Order, or the Tribe, it can but strike his name from the roll. With such
renunciation, even verbal, all claims upon the Order for benefits or relief
become void. — III, 266, 278.

309. A brother cannot hold membership in more than one Tribe at the
same time. Any brother obtaining membership in a Tribe while still a mem-
ber of another Tribe, would be subject to charges, and if proved guilty, to
expulsion. — V, 142, 196.

310. The North American Indians are not eligible to membership. — IV,

36, 54-

311. Descendants of the Indian race are eligible to membership. — IV, 326.

312. A Tribe which becomes extinct and is reorganized, may refuse, after
such reorganization, to reinstate a former member who was in arrears at the
time the Tribe became extinct. — IV, 725.

313. Candidates who may be unable to give any of the signs, grips, or
salutations oy reason of the loss of an arm, are required and instructed to
repeat verbally at the different stages of their progress, through the adoption
degree, or other ceremonies of the Order, the manner in which they would
be required to give the same, if in the full possession of all their members. —
IV, 296.

314. A Tribe has not the right to debar a member from participating in
any business, or at an election for Chiefs, as long as he is financially qualified.
-IV, 4, 60.

315. A committee to which an application for adoption from a paleface has
beeen referred cannot report leave to withdraw, but can only report as to his
character and fitness. — IV, 159, 190.

316. The members to whom a charter may be restored shall have entire
control of the subject of admitting or rejecting members, and" the fact that
the applicant was formerly a member of the Tribe, previous to the surrender
of its charter, does not give him any rights as an applicant over any other
petitioner. It is the duty of resuscitated Tribes to furnish all former mem-
bers who may desire them with cards or dismissal certificates. — IV, 194.

317. A dispensation may be granted by the Great Incohonee to elect and
adopt a paleface into a Tribe of an adjoining State where there is no Great
Council, with a view of instituting a Tribe in that State. — IV, 353, 376.

318. Membership in an existing Tribe is necessary to good standing in a
Great Council, either as a Chief or member. — V, 142, 196.

510 IMPROVED ORDER OF RED MEN.

319. The loss of one leg will not disqualify a paleface for adoption into our
Order. —VI, 14, 49, 64, 119, 176.

320. The consent to adopt a paleface of another jurisdiction may be asked
by the Tribe directly of the proper authority of the reservation wherein the
paleface resides. — VI, 49, 66.

321. Palefaces who have lost the sight of both eyes cannot be adopted into
the Order. —Vol. VIII, 167.

322. Advanced age is not of itself a disqualification from membership.
Tribes cannot enact a law prohibiting the adoption of a paleface after a
certain age. Tribes may require an applicant at an advanced age to pay a
fee so large that it would be considered an equivalent for guaranteeing the
payment of benefits to him. — IX, 23.

NON-RESIDENT.

323. No Tribe shall adopt a paleface resident of another State reservation
unless by consent of the Great Sachem of such reservation ; nor confer
degrees upon a member of another Tribe, except by permission, under seal,
of the Tribe to which said member belongs. — Constitution G. C. U. S.

PARLIAMENTARY LAW.

324. An amendment to a motion may be accepted by the one who made
the motion, without the consent of the one who seconded it. — III, 367, 368.

325. A measure or report adopted in portions or sections, a motion there-
after to adopt the entire report as a whole ruled out of order. — II. 256, 257.

326. A resolution similar to one just voted down cannot be renewed at
the same council only through a motion to reconsider. — III, 343, 349.

327. A motion to strike from the record the names of those who made
motions, not in order. — III, 159.

328. A member who, in debate, uses indecorous language and is declared
out of order, does not thereby lose his right to the floor. — III, 173.

329. Matters indefinitely postponed cannot again be brought up before
the Great Council of the United States before the next great sun council. —
II, 80, 85.

330. A subject referred to a committee cannot be indefinitely postponed
while it is still in the hands of the committee, the subject not being before
the Great Council. — II, 83.

331. Cushing's Manual adopted by the Great Council of the United States
as the guide when the Rules of Order do not provide. — III, 115.

332. When a substitute is offered for a resolution, an amendment can be
offered to the original motion after the substitute has been rejected. — III,
251.

333. A motion to quench the council fire cannot be entertained in any
Tribe until arriving at the order, as laid down in the Ritual, entitled " New
Business." Should the motion prevail, the council fire must be quenched in
due and regular form. — IV, 302.

REVISED DIGEST. 511

334. It is not necessary to make a motion to receive and refer to a com-
mittee an application for adoption ; nor to accept the report of the committee
and proceed to ballot. — IV, 254, 298.

335. A Great Council has authority to amend their Rules of Order, pro-
vided such amendments do not conflict with any law of the Great Council
of the United States. —IV, 254, 298.

336. A point of order that a Representative, having spoken once upon a
question, is not in order to speak a second time until all desiring to speak
have an opportunity to do so, not well taken unless raised as soon as the
speaker commences. — IV, 379.

337. The adoption of the records of the previous council has no bearing
upon the subject-matter under consideration at such council. — II, 39.

338. Under Rule 10 of the Ritual "New Business," any business may be
considered that had not been introduced before. But when all the business
submitted has been transacted under said rule, there is nothing to preclude
other business being introduced and acted upon under the next rule. (Rule
II.)— Ill, 40, 54.

339. The effect of a protest is not to destroy the validity of any act done,
but simply to enable members to place upon record the individual sentiments
of the protestants. — V, 166.

340. When a resolution is referred to a committee it has the right to
present a report expressing their views on the subject referred to it. — Vol.
VIII, page 138.

341. A resolution which is mandatory and the same intended to make a
change either in the regalia, forms, ceremonies, or other private work, written
or unwritten, requires a three-fourths vote of the members present and
entitled to vote. — Vol. VIII, page 530.

PARLIAMENTARY LAW.

342. The Rules of Order adopted by the Great Council is its Parliamentary
Law, and take precedence of any other code or manual. Any other law or
rule applies only to cases not provided for in the Rules of Order.

RULES OF ORDER.

I. The Great Incohonee may speak to points of order, rising for that
purpose. Before putting a question he shall ask : " Is the Great Council
ready for the question?" If no brother address him he shall rise and put the
question, after which it will not be in order to address the Great Council
upon the question.

II. No brother shall be permitted to vote or speak unless clothed in regalia
according to his rank or station.

III. Every brother when he rises to speak shall address the Great
Incohonee in a proper manner, and no brother shall pass out of the wigwam,
or otherwise disturb the council, except to call to order.

IV. All personalities and indecorous language or reflection upon the Great
Council, or its members, are positively prohibited.

512

IMPROVED ORDER OF RED MEN.

V. No brother shall speak more than once upon the same question until
all have had an opportunity so to do, nor more than twice without permission
from the Great Council.

VI. If a brother, while speaking, be called to order by the Great Incohonee,
he shall cease speaking and take his seat until the question of order is deter-
mined and permission given him to proceed.

VII. Every Chief or brother shall be designated by his proper title, accord-
ing to his standing in the Order.

VIII. When a question is before the Great Council, no motion shall be
received, except for the previous question, to lie on the table, to postpone
indefinitely, or to a limited time ; to divide, to commit, or to amend ; and such
motions shall severally have precedence in the order herein arranged. A
motion to quench the council fire is always in order.

IX. The Great Council may resolve itself into a Committee of the Whole
upon the following subjects and none other: For the consideration of the
Constitution and Laws, and for the consideration of the work of the Order,
written and unwritten.

X. Any brother who voted on the prevailing side can call for the recon-
sideration of a vote at the same great sun council in which it was passed, and
if sustained by a majority of the votes the reconsideration shall be carried.

XI. If two or more brothers rise to speak at the same time, the Great
Incohonee shall decide which is entitled to the floor.

XII. No motion shall be subject to debate until it has been seconded and
stated by the Great Incohonee. It shall be reduced to writing at the request
of any brother.

XIII. On the call of three brothers a majority may demand the previous
question, which shall always be put in this form : " Shall the main question
be now put?" and until it is decided, shall preclude all amendments and all
further debate. If the main question be ordered, the amendments shall be
voted upon in their order and then the original question.

XIV. The Great Incohonee shall pronounce the decision of the Great
Council on all subjects ; he may speak on points of order without debate,
subject to an appeal to the Great Council by any two brothers — on which
appeal no brother shall speak more than once.

XV. A motion to lie on the table shall be decided without debate.

XVI. When a question is postponed indefinitely it shall not be acted on
until the next great sun council.

XVII. The yeas and nays may be demanded by any two members, and
shall be entered upon the record ; and every Representative must vote, unless
excused by a majority of the Great Council.

XVIII. All questions shall be decided by a majority vote, except in cases
otherwise provided for.

ORDER OF BUSINESS.

343. At the run fixed therefor the Great Incohonee shall take his station
and command silence ; have the wickets secured, the wigwam examined, and
the council fire duly kindled.

REVISED DIGEST. 513

I. Roll of Chiefs.

II. Appointment of Committee on Credentials.

III. Credentials of Past Great Sachems and Representatives read and
referred.

IV. Admission of Representatives and Past Great Sachems.

V. Roll of Representatives.

VI. The record of last council fire read and considered.

VII. Long Talks of Great Incohonee and other Chiefs.

VIII. The names of Great Councils and Tribes called in alphabetical
order, for business or communications.

IX. Reports of committee.

X. Deferred business.

XI. New business.

These rules may be temporarily dispensed with by the Great Incohonee.

PASSWORDS.

344. Passwords for the various branches of the Order shall be promulgated
by the Great Incohonee. — Ritual.

345. The Sachem has the right to communicate the password through
the First Sannap to members in the wigwam who are qualified to receive
it, but the Sannap requires express authority in each case to enable him so
to act. — III, 134, 162, 164.

346. The Sachem alone possesses exclusive authority to communicate the
password and explanation to members of his Tribe. — III, 190, 224, 245.

347. The Great Council password is designed exclusively for Great
Councils, and all who are otherwise qualified for admission to Great Councils
are entitled to a knowledge of this password.

348. The Past Sachem's password is not designed for working purposes,
nor is any one except a Past Sachem entitled to its possession. — III, 190,
224, 225.

349. A member of a Tribe appearing at the wicket without the Universal
password may be admitted without being instructed by the First Sannap in
the forest. — III, 281, 343.

350. A brother who is not more than three moons in arrears is entitled to
receive the Universal password. — IV, 193.

351. The law does not confer on any member the right to vouch for
another who may be without the Universal password, whether in good stand-
ing or not. Every brother in good standing is entitled to the password, and
its use is to enable such brother to visit any Tribe. A brother over three
moons in arrears is not in good standing and is not entitled to the password,
and consequently is not entitled to visit any Tribe but his own. — V, 490, 536.

352. The phrase u current term "shall be construed to mean during the
currency of the certified receipt for dues paid to receive the Universal pass-
word.— V, 491, 536.

353. When a Sachem receives the official certified receipt and order
thereon requesting that the Universal password be given to the bearer, he

514 IMPROVED ORDER OF RED MEN.

shall first satisfy himself of the personal identity of the member, and he shall
require him to prove himself in the unwritten work of the Order before he
communicates the Universal password. — VIII, 525.

354. The Guard of the Forest is required to demand and receive the pass-
word of the sleep from a brother leaving the wigwam during the burning of
the council fire. — VIII, 526.

355. The Guards cannot admit a brother on the retiring password. —
VIII, 526.

356. Orders for the password must be upon the form adopted and issued
by the Great Council of the United States and must be accompanied by the
official receipt for dues as adopted by said body. — IX, 138.

PAST SACHEMS.

357. Actual service in the Sachem's position entitles a member to take
rank as a Past Sachem. — VIII, 130.

358. Service as first Prophet of a Tribe, as Chief of Records, Collector of
Wampum, or Keeper of Wampum, for five successive great suns, shall entitle
a member to the degree of Past Sachem. — General Laws.

359. Great Councils may adopt laws conferring the rank, title, rights, and
privileges of a Past Sachem upon each of the Chiefs of a Tribe elected at the
institution thereof; provided, such Chiefs serve to the end of the term for
which they were elected. — General Laws.

360. A member is entitled to a Past Sachem's certificate immediately after
his successor has been raised up as Sachem. — V, 257, 329.

361. A Tribe has not the right to withhold a certificate from a Past
Sachem who has served a regular term as Sachem. — V, 528, 542.

362. The Great Incohonee and Great Sachem, respectively, alone have
the power to issue dispensations exalting the first Prophets of new Tribes to
the position of Past Sachem ; the honors to be conferred only in the Great
Council of a State, District, or Territory duly and regularly instituted. — IV,
290.

363. If a brother serves a term in a Tribe, that will entitle him to the
honors of a Past Sachem, but before he receives the Past Sachem's degree
he takes his withdrawal card from said Tribe as a Chiefs degree member
only, and deposits it in another Tribe as a brother of the Chief's degree, he
must get his certificate as a Past Sachem from the first Tribe ; and it is the
duty of said Tribe to furnish said brother with a certificate which will entitle
him to claim his rights in the hunting-grounds to which he may remove. —
IV, 157, 190.

364. The first Prophet of a new Tribe is not entitled to the privileges and
honors of a Past Sachem until a dispensation has been formally issued and
received by him with the signature and seal of the proper authority. — IV,
157, 190.

365. Where the first Prophet takes a withdrawal card before the end of the
term he loses the honors and the Great Incohonee or Great Sachem, as the

REVISED DIGEST.

515

case may be, may appoint another Prophet and make him a Past Sachem
by dispensation. — VI, 160, 214.

366. A State Great Council has the right to admit to its councils a brother
who has been appointed a first Prophet of a Tribe and serves to the end of
his term, provided, the brother produces a dispensation in regular form from
the proper Chiefs creating him a Past Sachem. — IV, 207.

367. A member of the Order who has attained the rank of Past Sachem in
one Great Council shall be entitled to admission into another upon a change
of residence upon presenting a certificate in proper form from his Tribe.
-IV, 403.

368. Great Councils cannot confer the Past Sachem's degree upon a
brother for meritorious service. — Vol. VIII, 572.

369. The first Prophet of a Beneficial Degree Council is not entitled to the
honors of Past Sachem. — VIII, 487.

370. When other associations make application for charters of our Order,
their past officers would not be entitled to the rank and honors of a Past
Sachem. The rule as regards consolidation only, refers to those organiza-
tions now known by the various titles of Red Men. — IX, 22. .

371. A brother serving in the chieftaincy of Sachem of a Beneficial Degree
Council is, at the end of his term, entitled to the rank and honor of a Past
Sachem. — IX, 31.

372. A member who has received the honors of a Past Sachem illegally is
not entitled to admission to a Great Council, and it would be the duty of the
Great Sachem to debar the admission of any such brother. — IX, 32.

373. No Past Sachem is eligible to hold two elective chieftaincies in a
Great Council. — IX, 136.

374. A Great Council would not have the right to confer the rank of Past
Sachem upon any brother unless said brother had earned the honors as laid
down in the ritual and laws.

375. Great Councils are composed of Past Sachems, who must have
received the degree prior to their taking a seat, and when so admitted are
entitled to all the rights and privileges guaranteed to them under the laws.
While Great Councils have the right to establish regulations in regard to
representation, yet said Representatives must be Past Sachems, and as Great
Councils cannot exist without a certain number of Past Sachems, it naturally
follows that said members are entitled to all the privileges therein, and can-
not therefore be debarred from voting for Great Chiefs, where the law does
not prescribe either the time or manner of holding an election for Great
Chiefs.

PAST GREAT SACHEMS. — ADMISSION.

376. Before the admission of a Past Great Sachem a certificate must be
received certifying that he has duly served as Great Sachem of a Great
Council, or as the first Great Prophet, or five great suns as Great Chief of
Records or Great Keeper of Wampum, and that he is in good standing in his
Tribe. — By-Laws G. C. U. S.

516 IMPROVED ORDER OF RED MEN.

377. All past Great Sachems whose credentials have been acknowledged
by the Great Council shall be admitted to a seat, and entitled to all privileges,
except that of voting and receiving mileage and per diem. — Constitution
G. C. U. S.

378. Any Great Chief of Records or Great Keeper of Wampum, of any
Great Council, having served five great suns in succession as such, shall be
entitled to the degree of Past Great Sachem. — General Laws.

PAST GREAT REPRESENTATIVES.

379. Past Representatives who are members of the Order in good standing,
shall be entitled to admission as visitors, but shall not be allowed to partici-
pate in any business before the Great Council. — By-Laws G. C. U. S.

PERMANENT FUND.

380. The Permanent Fund shall consist of such sums as the Great Council
may from time to time appropriate, donations and bequests made thereto, and
accumulations of interest. The principal of said fund shall not be used, nor
shall this article be amended or repealed, except seven-eighths of those entitled
to vote agree thereto.

I. When in the judgment of the Great Council a sum sufficient for the
purpose has been accumulated, the fund shall be invested in such a manner
as the Great Council may then provide, in a Home forever dedicated to the
widows and orphans of members of the Improved Order of Red Men.

II. The Great Incohonee, Great Prophet, Great Senior Sagamore, Great
Junior Sagamore, Great Chief of Records, and Great Keeper of Wampum
shall constitute the Board of Trustees of the Great Council of the United
States. They shall have supervision of the Permanent Fund of the Great
Council, and make such investments as they may deem for the best interests
of said fund, until final investment in a Home, as above provided. They
shall make a report thereon at each great sun council.

HI. At each great sun council, the Finance Committee shall submit a
resolution appropriating not less than one hundred fathoms, which sum shall
be placed in the Permanent Fund already created. The wampum so appro-
priated, shall be invested by the Trustees, until the aggregate amount shall
reach the sum needed for the purpose of the Home contemplated. — Consti-
tution G. C. U. S.

381. Interest accruing from the Permanent Fund shall hereafter be carried
to said account instead of to the General Fund account. — VII, 670, 671.

PENALTIES.

382. Any Great Council neglecting to forward its report and tax, on or
before the first of Corn moon, shall forfeit its right to representation in the
Great Council of the United States ; provided, this penalty may be remitted
by unanimous consent. — By-Laws G. C. U. S.

383. Any member guilty of the following offences, would be amenable to

REVISED DIGEST. 517

the Tribe, and should be tried and punished by reprimand, fine, suspension,
or expulsion : —

I. Violation of the obligations he has taken, either in the Adoption, or the
degrees, or on assuming any chieftaincy, or the laws of the Order.

II. Revealing, or making known to a person or persons who are not at the
time members of the Order, any of the secrets or the workings of the Tribe.

III. Making false statements in order to gain admission into the Order,
knowing the same to be false ; or who shall knowingly conceal any infirmity
or disease, either of body or mind.

IV. Using improper means to obtain benefits.

V. Misappropriating any of the funds, property or effects of a Tribe to his
own use, or shall wrongfully divert or misappropriate the funds of the Tribe.

VI. Wilfully refusing to appear and testify or give his deposition, after
being duly notified by the Tribe.

VII. Violating the criminal laws of his State.

VIII. Bringing suit in any of the civil courts of his State against his Tribe
for the redress of any grievance, the adjudication of which is provided for
within the Order by the laws thereof.

IX. Using any of the emblems, mottoes, titles, or initials of the Order,
either as a Chief or member directly or indirectly, for the prosecution of any
private business or enterprise. — Code of Procedure.

FORFEITURE OF CHARTERS.

384. Any Great Council, Tribe, or Council of the Degree of Pocahontas
may be suspended or dissolved, and its charter or dispensation forfeited to
and reclaimed by the Great Council of the United States or the proper Great
Council : —

I. For improper conduct.

II. For neglecting or refusing to conform to the Constitution, laws, and
enactments of this Great Council, and of that to which it is subordinate, or to
the general laws and regulations of the Order.

III. For neglecting or refusing to make its returns, or for non-payment of
dues or taxes.

IV. For neglecting to hold regular councils as provided by law, unless
prevented by unfortunate circumstances.

V. By its membership decreasing, so that it is left without a quorum.

385. But the charter or dispensation shall not be forfeited in either of the
above cases until due notification of the offence by the proper Great Chiefs,
under seal, and suitable opportunity has been given to answer the charges.
— Constitution G. C. U. S.

PER DIEM AND MILEAGE.

386. The Great Council of the United States shall pay mileage and per
diem to its Great Chiefs, Representatives, and members of the Finance Com-

518 IMPROVED ORDER OF RED MEN.

mittee and Committee of Constitution and Laws. The mileage shall be
at the rate of five inches per mile circular, to be computed by the nearest
travelled route, and five fathoms per sun for each sun in attendance. — By-
Laws G. C. U. S.

PHRASEOLOGY. — CALENDAR.
387-

Breath A minute.

Run An hour.

Sun A day.

Sleep A night.

Seven Suns A week.

Moon A month.

Cold Moon January.

Snow Moon February.

Worm Moon March.

Plant Moon April.

Flower Moon May.

Hot Moon June.

Buck Moon July.

Sturgeon Moon August.

Corn Moon September.

Travelling Moon October.

Beaver Moon November.

Hunting Moon December.

Great Sun A year.

Rising of the Sun Morning.

Setting of the Sun Evening.

High Sun Mid-day.

Low Sun Midnight.

Paleface One who is not a member of the Order.

Wampum Belt Treasury.

Wigwam and Tepee Place of Meeting.

Hunting Ground Territory over which a Tribe has jurisdiction.

Reservation . . . Territory over which a Great Council has jurisdiction.

Records The Minutes.

Talk or Long Talk Speech or Report.

Kindling a council fire Organizing a meeting.

Quenching a council fire Closing a meeting.

Tribe and League Branches of the Order.

Great Council Head of the Order in a State, etc.

Following the hunt Attending to business.

Crossing the path Wronging another.

Wampum Money.

Fathom One dollar.

Foot Ten cents.

Inch . One cent.

REVISED DIGEST. 519

388. Initiation. The term is sometimes, but improperly used for adoption.
-111,192.

389. All Tribes shall have for titles Indian names, and they shall be local
to the State or Territory. — III, 191, 531, 285.-

390. The word " subordinate " in connection with a Tribe is superfluous,
and should be stricken out wherever it occurs in the work of the Order. —

I, 53-

391. It is not proper to use the term " scalped " for " suspended." — IV,
253, 298.

392. It is improper to use the word " tomahawked " for "expelled." — IV,
253, 298.

393. There is no list of terms or words in the phraseology of the Order,
save those contained in the Calendar. — IV, 254, 298.

394. The use of the word " squaw " or " pappoose," as referring to wives
and children of members of the Order is prohibited and condemned. — IX,
145.

395 . The area to be determined as the hunting grounds of a Tribe is a
question of local legislation. — IX, 22.

PRINTING OF RECORDS AND SUPPLIES OF THE GREAT COUNCIL.

396. The Great Chief of Records shall, at least two moons prior to the
great sun's council, notify members of the Order who are practical printers
that estimates will be received on or before the first of the Sturgeon moon for
printing the records and all other printed matter needed for the great sun,
and said bids shall be opened in the presence of the Finance Committee, who
shall award the same to the lowest responsible bidder. — By-Laws G. C. U. S.

397. There shall be printed with the record of the proceedings of each
great sun council of this Great Council, a directory of the Great Councils
under its jurisdiction, with the names of the Great Sachems and Great Chiefs
of Records thereof. — III, 315.

398. Great Councils have the right to print dispensations for their own
use and reports for the use of Tribes under their jurisdiction. — III, 191, 226.

399. It is illegal for any Great Council, Tribe, or person to issue or print
any supplies unless by order of the Great Council of the United States. —
III, 136, 155, 167.

400. With the proceedings of each council of the Great Council of the
United States, there shall be an appendix containing a digest of the decisions,
amendments, and proposed amendments to the laws, together with such other
business as may remain unacted upon. — IV, 181.

401. The Great Chief of Records of the United States is authorized to
have printed in the record of every great sun council, a list of all Past Great
Incohonees. — V, 660.

QUORUM.

402. Representatives from a majority of Great Councils shall be necessary
to constitute a quorum for the transaction of any business, except the admis-

520 IMPROVED ORDER OF RED MEN.

sion of new members, and to kindle the council fire, and quench it from time
to time, for which purposes alone, less than said majority may act. — Consti-
tution G. C. U. S.

403. Five members or more, including one qualified to preside, shall con-
stitute a quorum for the transaction of business in a Tribal council. — Con-
stitution G. C. U. S.

RAISING UP OF CHIEFS.

404. The Chiefs of the Great Council of the United States shall be raised
up, and enter upon their duties on the last sun of the great sun's council,
immediately preceding the quenching of the council fire. — By-Laws G. C.
U.S.

405. Should any of the Great Chiefs elect fail to be present at the run
•fixed for the raising up, the chieftaincy may be declared vacant, and the Great
Council proceed to fill the vacancy ; but should such absence be caused by
sickness, or other cause, satisfactory to this Great Council, then he shall be
raised up by any designated Great Chief, after the quenching of the council
fire, and the fact shall be certified to, and entered upon the records of this
Great Council. — By- Laws G. C. U. S.

406. The raising up of chiefs of a Tribe shall take place on the first coun-
cil sleep of the term, unless a dispensation has been granted to postpone the
same. Tribes may have their Chiefs raised up in public, provided a dispen-
sation has been first obtained. — Constitution G. C. U. S.

RECORDS.

407. The record (except that of the secret council) shall be published
every great sun, and each Great Council shall be entitled to as many copies
as it may have Past Great Sachems, Great Chiefs, and branches of the Order
under its control. — Constitution G. C. U. S.

408. The Great Chief of Records of the United States, under the direction
of the Great Council of the United States, may omit from the record any
part of the proceedings — III, 280.

409. The Great Sachem of a Great Council, or the Sachem of a Tribe, has
no legal right to ignore the records, and declare that they are not kept cor-
rectly after they have been read and approved by the Great Council or Tribe.

-VI, 15,49.

410. A Great Council or a Tribe is the sole judge of the correctness of the
records thereof. — VI, 15, 49.

411. All resolutions presented to the Great Council of the United States
must be submitted in writing, and in duplicate form, and unless so submitted,
will not be considered. — III, 334.

412. Business transacted while the council fire of a Tribe is kindled in
degree form, must be kept in a separate record book, and the approval of the
same must be done while the council fire is burning in the degree. —
IX, 83.

REVISED DIGEST. 52!

REGALIA.

413. The regalia is adopted by the Great Council of the United States, and
cannot be altered unless the proposed change be submitted in writing, and,
after being read twice, on different suns, adopted by the votes of three-fourths
of the members present entitled to vote. — Constitution G. C. U. S.

414. The regalia of the Order shall consist of a sash four and one-half
inches wide, with pouch attached, of the pattern heretofore in use, and shall
be trimmed and embellished for the several ranks, as hereinafter described,
namely : —

For Adopted, a plain green sash, without embellishment or trimmings.

For Hunter's Degree, an orange sash, trimmed with white or silver lace,
with a hunters knife on the breast, of silver embroidery or white metal.

For Warrior's Degree, a blue sash, trimmed same as Hunter's, with knife
and club crossed, of silver embroidery or white metal, on the breast.

For Chief's Degree, a scarlet sash, trimmed same as Warrior's, with knife,
club and tomahawk crossed, of silver embroidery or white metal, on the
breast.

For Prophet, a white sash, trimmed with gilt lace and fringe, with crossed
calumets on the breast, in gilt embroidery or yellow metal.

For Sachem, a scarlet sash, trimmed with silver lace and fringe, with
crossed tomahawks of silver embroidery or white metal, on the breast.

For Senior Sagamore, a scarlet sash, trimmed same as Sachem's, with
crossed clubs, of silver embroidery or white metal, on the breast.

For Junior Sagamore, a scarlet sash, trimmed same as Senior Sagamore,
with crossed knives of silver embroidery or white metal, on the breast.

For Chief of Records, a scarlet sash, trimmed same as Junior Sagamore,
with a scroll in silver embroidery or white metal, on the breast.

For Keeper of Wampum, a scarlet sash, trimmed same as Chief of Records,
with Wampum belt, in silver embroidery or white metal, on the breast.

For First Sannap, a scarlet sash, trimmed with plated or silver lace, with
crossed arrows of silver embroidery or white metal, on the breast.

For Second Sannap, a scarlet sash, trimmed same as First Sannap, with
single arrow, of silver embroidery or white metal, on the breast.

For Guard of the Wigwam, a scarlet sash, trimmed with plated or silver
lace and crossed spears, of silver embroidery or white metal, on the breast.

For Guard of the Forest, a scarlet sash, trimmed same as Guard of Wig-
wam, with bow and arrow, in silver embroidery or white metal, on the breast.

For the appointed Warriors, blue sashes, trimmed with silver lace, with a
single club in silver embroidery or white metal, on the breast, and the numer-
als i, 2, 3, 4, indicating the special rank of the Warrior, above the emblem.

For the four Braves or Hunters, orange sashes, trimmed same as Warriors,
with deer's head and antlers, in silver embroidery or white metal, on breast,
and in addition thereto, the numerals i, 2, 3, 4, to indicate the special rank of
the Braves or Hunters.

The regalia for members of State Great Councils (except Great Prophet)
shall consist of a scarlet sash, trimmed with gilt lace and fringe.

522 IMPROVED ORDER OF RED MEN.

For Representatives of Tribes, or Degree Councils, a scarlet sash, with
Indian shield, of yellow metal, bearing the initials and number of the Tribe,
or Degree Council represented, stamped upon or engraved thereon, on the
breast of the sash.

For Past Sachems, a scarlet sash, trimmed with gilt lace and fringe, with
the knife, club, and tomahawk crossed, in gilt embroidery, or yellow metal,
on the breast.

For Great Prophet, a white sash, trimmed with gilt lace and fringe, with
calumets crossed upon a shield, of gilt embroidery, or yellow metal, to be worn
or depending from the breast of sash.

For Great Sachem, a scarlet sash, trimmed with gilt lace and fringe, with
tomahawks crossed upon a shield, of gilt embroidery or yellow metal, upon
the breast of the sash or depending therefrom.

For Great Senior Sagamore, same style and trimmings, with crossed club
on shield, as above described.

For Great Junior Sagamore, a sash, same style and trimmings as Senior
Sagamore, with crossed knives on- shield, in gilt embroidery, or yellow-
metal.

For Great Chief of Records, a sash, same style and trimmings as Great
Junior Sagamore, with scroll on shield, in gilt embroidery, or yellow metal.

For Great Keeper of Wampum, a sash, same style and description as the
Great Chief of Records, with wampum belt on shield, of gilt embroidery, or
yellow metal.

For Great Sannap, a sash of the same style and trimming as the Great
Keeper of Wampum, with single arrow on shield, in gilt embroidery, or yellow
metal.

For Great Mishinewa, the usual official sash of the Great Council, with a
quiver full of arrows on shield, in gilt embroidery on the breast thereof, or in
gilt metal suspended therefrom.

For Great Guard of the Wigwam, a sash, same style and trimmings as
Great Sannap, with crossed spears on shield, of gilt embroidery, or yellow
metal.

For Great Guard of Forest, a sash, same style and trimmings as Great
Sannap, with bow and arrow on shield, of gilt embroidery, or yellow metal.

The regalia for members of the Great Council of the United States, shall
consist of a sash 4^ inches wide, with pouch attached. The sash shall be
composed of one stripe each of purple and scarlet material (except the Great
Prophet's) running lengthwise of the sash, the purple stripe to be on the in-
side edge of the sash, to be trimmed with gilt lace and fringe.

For Great Prophet, the sash shall be of white and purple, of the same style
and trimmings as already described, with an eagle of yellow metal, resting on
crossed calumets, and upon the shield on the eagle's breast the letters
G.C.U.S.

For Great Incohonee, a scarlet and purple sash, with eagle as above de-
scribed, resting on crossed tomahawks.

For Great Senior Sagamore, sash as above, eagle resting on crossed clubs

REVISED DIGEST. 523

For Great Junior Sagamore, a sash as above, eagle resting on crossed
knives.

For Great Chief of Records, sash as above, eagle resting on scroll. On the
scroll the date of institution of the Great Council of the United States.

For Great Keeper of Wampum, a sash as above, eagle resting on wampum
belt.

For Great Tocakon, sash as above, eagle resting on crossed spears.

For Great Minewa, a sash as above, eagle resting on bow and arrow.

For Past Great Sachem, a sash as described, with eagle and shield on his
breast, and the letters P.G.S. and initials of the wearer's jurisdiction on the
shield.

For Representative of State or Territorial Great Councils, a sash as de-
scribed, with eagle and shield. Upon the shield the letter " R," and the
initials of the Great Jurisdiction represented.

415. The regalia of a Past Great Incohonee shall be a sash, four and a
half inches wide, with pouch attached, composed of royal purple velvet, to be
trimmed with gilt lace and fringe. At right angles with the length of the
sash, a strip of gilt braid, one-quarter inch in width, may be attached for each
great sun council the Past Great Incohonee has attended the Great Council
of the United States. The jewel of a Past Great Incohonee shall be a gold
or yellow metal cross-bar, composed of four links, containing the letters
T.O.T.E.. from which shall be pendant a gold or yellow metal eagle, with
shield on his breast, on which shall be engraved the letters P.G.I.

416. For Vice Great Incohonees, Deputy Great Sachems, or Chiefs to raise
up Chiefs, the jewel shall be a single tomahawk of yellow metal. The regalia
shall conform to the title of the rank of the wearer.

BENEFICIAL DEGREE COUNCIL.

417. Chiefs and members of Degree Councils shall wear a regalia in ac-
cordance with those used in the Tribes.

418. The emblems of the chieftaincy to be on the head-dress. — III, 134.

419. Members in Degree Councils are not properly clothed unless invested
with regalia according to their rank and station therein. — III, 134, 164.

DEGREE OF POCAHONTAS.

420. The regalia to be worn in a Tepee of the Degree of Pocahontas shall
be as follows : —

The brothers shall wear the regalia to which they are entitled, in accord-
ance with their rank in the Order ; the sisters shall wear a collar of the De-
gree of Pocahontas, and, if elected or appointed to a position, the jewel
thereof.

The regalia for sisters shall be a plain purple collar.

For Pocahontas, purple collar, trimmed with silver lace, with the emblem
attached, white metal, consisting of crossed tomahawks.

524

IMPROVED ORDER OF RED MEN.

For Prophetess, purple collar, trimmed with gold lace and fringe. Emblem,
crossed tomahawks, inclosed in a circle of yellow metal.

For Wenonah, same as Pocahontas. Emblem, single tomahawk.

Keeper of Records, same as Pocahontas. Emblem, scroll.

Collector of Wampum, same as Pocahontas. Emblem, wampum belt on
scroll.

Keeper of Wampum, same as Pocahontas. Emblem, wampum belt.

First Scout, same as Pocahontas. Emblem, crossed arrows.

Second Scout, same as Pocahontas. Emblem, single arrow.

Runners, same as Pocahontas. Emblem, single club.

Guard of Wigwam, same as Pocahontas. Emblem, single spear.

Guard of Forest, same as Pocahontas. Emblem, crossed spears.

Past Chiefs, the same as Prophetess.

Powhatan, same as Pocahontas. Emblem, crossed clubs, and toma-
hawk.

Councillor, same as Pocahontas. Emblem, quiver and arrow.

Warriors, same as Pocahontas. Emblem, bow and arrow with numerals i ,
2, 3, 4-

421. "No change can be made in the regalia except by special action of the
Great Council of the United States. — II, 135, 169, 171.

422. It is unlawful for a Tribe or State Great Council to dispense with any
part of the regalia in parades. — III. 256, 277.

423. It is not in violation of the General Laws of the Great Council of the
United States for a Tribe to have silver lace on the Chiefs degree regalia,
but in conformity with the law prescribing the regalia. — V, 528, 542.

424. Only brothers who have attained the rank of Past Great Sachem are
entitled to wear a purple and scarlet regalia. — VI, 485.

425. Propositions to change the regalia or emblems must define what
regalia or emblems are to be stricken out, and what is to be inserted in lieu
thereof. — IX, 83.

REJECTIONS.

426. A paleface whose application for membership has been rejected shall
not be adopted into any Tribe until at least six moons after his rejection. —
Constitution G. C. U. S.

427. A brother whose application for advancement in the degrees has
been rejected cannot again renew the application for three moons thereafter.
— Constitution G. C. U. S.

RENUNCIATION AND RESIGNATION.

428. This Order possesses no authority over the conscience of its mem-
bers. A brother may renounce the Order, but said renunciation cannot
release the member from amenability for matters anterior to his renunciation.
If a renunciation in due form comes to the knowledge of a Tribe, and the
member is in good standing, and the renunciation is without disrespect to the
Order or the Tribe, it can but strike his name from the roll. With such

REVISED DIGEST.

525

renunciation, even verbal, all claims upon the Order for benefits or relief
cease. — VIII, 266, 278.

429. A brother cannot resign from the Order. There are five ways by
which his connection may be severed : ist, non-payment of dues ; 2d, expul-
sion, after trial ; jd, by withdrawal card ; 4th, death ; 5th, by renunciation. —
VI, 119, 176.

REINSTATEMENT.

430. A member suspended or dropped from membership for non-payment
of dues, may be reinstated in the Tribe from which he has been suspended
or dropped, within one great sun after suspension, by paying one great sun's
dues, and being reinstated in the manner prescribed by the local law. — V, 200.

431. After one great sun from the date of suspension, a member dropped
or suspended for non-payment of dues may be reinstated upon the payment
of the fee charged for adopted members of the same age, as prescribed by the
By- Laws. — V, 200.

432. No action is necessary in reinstating a brother who has been sus-
pended for cause after the termination of his suspension ; he is then virtually
a member in the same financial standing as at the time of suspension. —

1,12.

433. A member expelled from the Order cannot be restored to member-
ship in the Tribe, except after application to the Tribe, and by permission of
the Great Council Chiefs, during the interim ; and the vote necessary to
reinstate him is the seme vote which expelled him from membership. — Code
of Procedure.

REPRESENTATION.

434. A Great Council in hunting grounds containing less than one
thousand members shall be entitled to one Representative ; over one thou-
sand and less than two thousand, two Representatives ; over two thousand
and less than three thousand, three Representatives ; over three thousand
and less than four thousand, four Representatives ; over four thousand and
less than five thousand, five Representatives ; over five thousand and less than
six thousand, six Representatives ; over six thousand and less than seven
thousand, seven Representatives ; over seven thousand and less than eight
thousand, eight Representatives ; and all reservations having over eight thou-
sand members, eight Representatives. — Constitution G. C. U. S.

435. A motion to admit Representatives without credentials cannot be
entertained. — III, 313.

436. Only in case of the clearest and most palpable fraud should any
reservation be deprived of its representation in the Great Council of the
United States. — V, 165.

437. Past Great Incohonees possess all the rights of Representatives in
the Great Council of the United States except that of mileage or per diem.

-HI, 333-

438. Great Councils may provide for a representative system, and may
limit Tribes under their jurisdiction to one Representative. — General Rules.

526 IMPROVED ORDER OF RED MEN.

439- Where a Great Council exists, no Past Sachem is eligible for Repre-
sentative to the Great Council of the United States unless he has been
admitted to a Great Council. — V, 13, 70, 80.

440. Credentials should be signed by the Chiefs of a Great Council who
are in office at the time such credentials are made out. — V, 217.

441. Every newly admitted Representative is entitled to a copy of the
Digest. — IV, 90.

442. In the matter of computing mileage for distance travelled by Repre-
sentatives, the Committee on Mileage shall take the official guide for its
government. — IV, 99.

443. The only way in which the validity of the election of Representatives
could be tested would be by an appeal to the Great Council of the United
States. —V, 165.

444. In no case can a brother act, or be considered as a competent
Representative in this Great Council, unless he is in good standing in a
Tribe of the jurisdiction he claims to represent. — V, 117.

445. Representatives to the Great Council of the United States have not
the right to instruct the Tribes in their reservations in the amendments and
decisions previous to their promulgation by the Great Council. They
report to the body they represent, only. — IV, 417.

446. Great Councils entitled to more than one Representative should at
all times have a portion of their Representatives entitled to a voice in the
Great Council, and one-half of the number only should serve for two great
suns. — VI, 52.

447. The Great Council of the United States does not admit or allow
representation by proxy. When a Great Representative is unable to attend,
he has not the right to hand his credentials over to any Chief. He must
resign, and during the recess of the Great Council the Great Sachem can
appoint, or the Great Council in council elect his successor. — VI, 120, 176.

448. Before a member can be acknowledged as a Representative, the
following certificate must be received : —

Wigwam of Great Council of— — , Imp. O. R. M.

This is to certify that an election held by the Great Council of ,

Brother was elected to represent the Great Council of

in the Great Council of the United States for .... great suns, from the
second Tuesday in Corn moon next.

Witness our hand and the Seal of Our Great Council, the . . . sun. . . .
moon, G. S. D. . . .

Great Sachem.

[L.S.] Great C. of R.

Each Representative shall be presented with a duplicate of the above cre-
dential, and either the original or duplicate shall be referred to the Committee
on Credentials, who shall report thereon as soon as practicable. — By-Laws
G. C. U. S.

REVISED DIGEST- 527

449. A Representative to fill a vacancy must present a credential giving the
name of the Representative in whose place he is appointed or elected, and
stating the cause of such vacancy. — By-Laws G. C. U. S.

450. A Sachem is not eligible for election as Representative unless he is a
Past Sachem. — IV, 13, 70, 81.

45 1 . To entitle a Past Sachem to a seat in a Great Council he must be in
good standing, and a member of a Tribe working under a legal and unfor-
feited charter, and the Tribe must have sent in its report, and paid the per
capita tax due. — Vol. VIII, 596.

452. On the call of States, Representatives must not present their instruc-
tions, but if they involve a change in the laws they must present such amend-
ments as they deem proper to carry out the instructions from their Great
Council. —VIII, 527.

453. A protest or contest against the admission of a Representative or
Representatives is not legal, unless a copy of said protest or contest has been
filed by the protestants or contestants, with the Great Sachem of the Great
Council from which the Representative or Representatives hail. — IX, 81.

RETURNS AND REPORTS.

454. Each Great Council shall make out, and transmit to the Great Chief
of Records on or before the first of Corn moon, a great sun's report of its
work, in accordance with the form sent or delivered to it by the Great Chief
of Records. This report shall be accompanied by the per capita tax due
this Great Council. Any Great Council neglecting to forward its report
and tax by the time specified herein, shall forfeit its right to representation ;
provided, this penalty may be remitted by unanimous consent. — By-Laws
G. C. U. S.

455. Tribes under the immediate jurisdiction of the Great Council of the
United States shall, within two seven suns after the last council sleep in Hot
and Hunting moons, transmit to the Great Chiefs of Records of this Great
Council, a correct report of the receipts and expenditures, together with the
number of members,, names, and number of adoptions, rejections, suspensions
and cause, expulsions, admissions, and withdrawals by card, and death ; also
the per capita tax due. — By- Laws G. C. U. S.

RETURNS — TAX.

456. A Great Council owes per capita tax on the entire membership of
Tribes under its jurisdiction. — III, 191, 224, 226.

457. The fiscal great sun shall commence on the ist sun of Corn moon,
and end on the 3ist sun of Sturgeon moon of each great sun. All returns
and reports intended for the Great Council of the United States shall be
made out in accordance with the foregoing, and forwarded to the Great Chief
of Records of the Great Council of the United States, on or before the ist
sun of the Corn moon of each and every great sun. — VI, 88, 433, 493.

458. It shall be the duty of the Great Chief of Records of the United

528 IMPROVED ORDER OF RED MEN.

States to report the delinquency of each and every Great Chief of Records,
and Chief of Records of every Tribe under the immediate jurisdiction of the
Great Council of the United States. — IV, 506, 306.

459. A Tribe is required to make returns and pay tax to the Great Council
of the United States for the six moons succeeding institution. — IV, 159, 218.

460. The per capita tax is to be paid upon all members on the books of
the Tribe. — 14, 70, 81.

REVENUE.

461. The charter fee for the Great Councils shall be thirty fathoms. For
Tribes and Councils of the Degree of Pocahontas, fifteen fathoms.

I. Each Great Council shall pay every great sun a per capita tax of ten
inches for every member under its jurisdiction.

II. Each Tribe under the immediate jurisdiction of this Great Council shall
pay a per capita tax of ten inches for every member on its books at the end
of each term.

III. The revenue of the Great Council of the United States shall be the
proceeds for the sale of charters, rituals, cards, odes, diplomas, and such
other printed matter as the Great Council may reserve the authority to fur-
nish ; also fees for charters for Great Councils, Councils of Degree of Poca-
hontas and Tribes, and such tax as may be adopted by the Great Council.

IV.

Fa. Ft. In.

Charters 150

Question Books, each 250

Adoption " " i o o

Degree " " 125

Raising up Ceremonies, each .... 2 5

Funeral " " i o o

Ceremonies D. of P 125

Proposition Books D. P 250

Beneficial D. C. Ceremonies 125

Ode Books, Music, each 35

Ode Cards, each 5

Travelling Cards, each 12

Withdrawal Cards, each 12

Dismissal Certificates 12

First Prophet's Dispensations 5

Digests 75

— By-Laws G. C. U. S.

REVENUE OF STATE GREAT COUNCIL.

462. The revenue of a State Great Council shall be derived as follows : —

I. For charter of a Tribe, including books, etc., not less than twenty
fathoms ; and such per cent of the Tribe's receipts or other tax as the Great
Council may adopt.

REVISED DIGEST. 529

II. For charter of a Council of Pocahontas, not less than fifteen fathoms.
— General Rules.

463. Odes used by the various branches of the Order must be purchased
through the regular channels. — VIII, 152.

RITUAL — CARE OF.

464. The Rituals and other private work of the Order should be held by,
and remain in charge of, the presiding Chief of each branch of the Order, to
be kept by said Chief in some safe receptacle, under lock and key, within the
wigwam. — VI, 421 .

465. The Great Council deems it inexpedient to have the private work
translated or printed in any language, other than the languages in which the
same is now printed. — VIII, 569.

SABBATH.

466. Tribes or other branches of the Order are prohibited from using the
name and seal of the Improved Order of Red Men for picnics and excursions
on the sun commonly known as the Sabbath, or the first day of the week. —
IV, 61 ; VI, 421.

SEAL.

467. Each Tribe shall have a seal with appropriate device, which shall be
affixed to all official documents emanating therefrom. — Constitution G. C. U. S.

468. All seals should date from the time of institution, with the standard
of time then in use, but it is not imperative to have the date thereon. — III,
80, 100.

469. Great Councils and Tribes must procure and use the press-seal instead
of the paper-seal ; but the impression of the seal may be printed upon circulars,
notices, or other printed communications. — III, 114; IV, 406.

470. The seal impressed on paper, and pasted upon a certificate, is not
legal and proper. — IV, 1 19.

STANDARD OR FLAG.

471. The flag or standard of the Improved Order of Red Men, shall be in
the form of an oblong square or parallelogram, in the proportion of seven long
to five wide.

It shall consist of a white field, five wide and seven high. Attached to it
shall be four horizontal bars, of equal width, the aggregate width of the four
being equal to the height of the field.

The color of the bars, respectively, shall be green, orange, blue, and scarlet,
the green bar being at the bottom, and the others placed above it in the order
above enumerated.

A purple stripe, of one-half the width of one of the bars, shall enclose t,he
entire circumference of the flag ; the outer edge of the purple stripe (except
where attached to the staff) shall be trimmed with fringe composed of the
emblematic colors in the flag.

530 IMPROVED ORDER OF RED MEN.

Upon the base or lower edge of the white field shall be delineated the upper
section of the globe, showing portions 'of the eastern and western continents,
the date G. S. D. i, appearing immediately above the globe on the edge of
the field next the staff, and the date of the common era, appearing in like
manner and position on the opposite edge of the field.

Above the globe, and in the centre of the field, shall appear the American
eagle, bearing the emblems of our Order in his talons, and in his beak a scroll
or ribbon containing the legend or motto of our order, "Freedom, Friend-
ship, and Charity," and upon his breast the shield or escutcheon, with the four
emblematic bars, and a field upon which shall appear the four mystic char-
acters, T. O. T. E.

Above the eagle shall appear the thirteen stars ; upon the horizontal bars
may appear the name of the Great Council of the United States, the Great
Council of a State, or of the Tribe to be designated by it.

The staff shall be surmounted by the eagle of the Order, and shall be
decorated with cord and tassels displaying the emblematic colors of the
Order. — IV, 377, 380.

STRICKEN FROM THE ROLL.

472. The Great Council of the United States provides in the law that a
paleface to be adopted into a Tribe, must be full twenty-one great suns of
age. The body has also prepared a number of questions, among them is one
relating to age. It is expected that each paleface will answer these questions
correctly. A failure to do so would make him amenable to the penalties as
laid down in the penal code. Where a paleface has answered these questions
in accordance with his knowledge and belief, and sometime after his adoption
it has come to his and the members1 knowledge that he was not twenty-one
great suns of age at the time of his adoption, and has not as yet attained
the age, it follows that he is not legally a member of the Order, and it
would be the duty of the Tribe to so notify him, and strike his name from
the roll.

SUSPENSIONS.

473. A member of the Order who becomes in arrears for dues for the period
of one great sun may be suspended or dropped from membership, but he
cannot be expelled from the Order for being in arrears for dues. — V, 200.

474. A brother suspended for non-payment of dues nlust make application
to be reinstated and a committee appointed as in case of a paleface, and
upon the report of the committee, a ballot must be taken. — V, 14, 70, 81.

475. An elective Chief, who has been tried for any offence against the laws
or usages of the Order, and sentenced to suspension for one moon or more,
loses his chieftaincy. — V, 169, 198.

476. In the event of the Sachem's suspension, the Chief presiding at the
time must declare the station vacant, and the proper Chief to assume the
Station and conduct an election is the Senior or Junior Sagamore, as the case

REVISED DIGEST. 531

may be ; in the event of their absence, a Past Sachem may be called to
preside. — 169, 198.

477. The suspension of a member for non-payment of dues does not work
absolute forfeiture of membership, nor does it relieve the person suspended
from the operation of the penal provision of the laws. It simply annuls his
claims to the benefits of the Tribe in case of sickness or other disability
during the period of his suspension and from visiting his own or any other
Tribe. In all other respects he is precisely on the same footing as any other
member of the Tribe. — V, 374, 433.

478. A State Great Council cannot enact a law by which Tribes under its
jurisdiction are enabled to " drop " members who are in arrears for dues for a
less amount than one great sun's dues. — VI, 14, 49, 64.

479. The vote of a Tribe necessary to place in good standing a brother
who has been suspended for non-payment of dues is a question for State
Great Councils to decide. — VI, 302.

480. A Great Sachem or Deputy has no power to suspend a Sachem for
gross violation of law. Punishment can be inflicted only after due trial. —
V, 302.

481. A member suspended for non-payment of dues can regain member-
ship in the Order only by reinstatement in accordance with the law or by a
dismissal certificate granted by the Tribe of which he formerly was a member.
A suspended member having been adopted into another Tribe must be
excluded from membership upon full proof of his former suspension. He
would also be liable under the law to have charges brought against him and
a penalty imposed for a violation of his obligation, in falsely answering ques-
tion No. 6, but this should be done in the Tribe from which he was suspended
for non-payment of dues. — VIII, 489.

TAMMANY'S DAY.

482. The various Great Councils and Tribes are recommended to assemble
in their wigwams, or at such other places as may be designated by dispen-
sation, for the celebration of Tammany's Day, in commemoration of the
Great Chief whose virtues have won for him an honorable place in history. —
III, 143, 157, 163, 165.

483. Tammany's Day falls on the I2th of Flower Moon. — III, 374, 428.

TERMS OF CHIEFS.

484. The Chiefs of the Great Council of the United States shall be elected
for two great suns. — Constitution G. C. U. S.

485. The Chiefs of State Great Councils shall be elected for one great sun.
— General Laws.

486. Great Councils may enact a law that the term of the Great Chief of
Records and the Great Keeper of Wampum may be two great suns. — General
Laws.

487. Terms of Tribes and Councils of Pocahontas under the jurisdiction

532

IMPROVED ORDER OF RED MEN.

of the Great Council of the United States shall be six moons. — By-Laws
G.C.U. S.

488. Terms of Tribes and Councils of Pocahontas shall be six moons, but
State Great Councils may provide that the term of these branches may be
one great sun. — General Laws.

489. Representatives to the Great Council of the United States shall serve
for two great suns from the first sun of Corn moon next succeeding their
election, but at the first election by a Great Council entitled to more than
one Representative, one-half the number to which it is entitled shall serve for
one great sun only. — By-Laws G. C. U. S.

TRIALS.

490. Any Chief or member of this Great Council may be removed or ex-
pelled from membership in the body upon a charge being preferred against
him ; said charge to be confined to a violation of any of the obligations he
may have taken, the laws of this body, or for any improper conduct tending
to degrade his position or the Order.

I. Any member of the Great Council desiring to prefer charges against
any of its members shall file said charge, with specifications in triplicate,
with the Great Incohonee, who shall immediately submit the same to the
Great Council. The Great Incohonee shall refer such charge to a special
committee of five; if said charges are against the Great Incohonee, the same
shall be filed with the Great Chief of Records, who shall submit the same to
the Great Council, and the Great Senior Sagamore shall appoint the com-
mittee of five, and shall also preside during the time the charge is under
consideration by the Great Council.

II. A copy of the charge or charges must be furnished by the accuser
at least ten suns prior to the time of trial ; provided, the alleged offence or
offences were not committed during the councils of the Great Council, or
within ten suns prior thereto. If within the time mentioned, then one sun's
notice will be sufficient.

III. The committee shall fully investigate the charge or charges, report
the result of such investigation to the Great Council, recommending such
punishment as they may deem proper, and if the report is adopted by a vote
of three-fourths of the Representatives present, it shall be recorded as the
judgment of the Great Council.

IV. Suspension or expulsion from a Great Council or a Tribe to which a
Chief or member of this Great Council belongs, shall operate as a suspension
or expulsion from chieftaincy or membership in this Great Council, and the
vacancy thereby created shall be filled in the manner prescribed by the
laws. — By-Laws G. C. U. S.

491. A Great Council, in the absence of law, cannot prefer charges, try,
convict, and punish a member thereof for violation of his obligation, or any
improper conduct whereby the Order may be brought into contempt, but it

REVISED DIGEST.

533

has the right and power to enact by-laws for its government, subject to
approval by the Great Council of the United States. — III, 113, 115.

492. No member can be put on trial for an offence unless the charge or
charges be reduced to writing, signed by the accuser and distinctly specify
the cause or causes of complaint, and the time and place of occurrence, a
copy of which shall be furnished to the accused by the Chief of Records
before the next council sleep. At the first council sleep after the charge
shall have been preferred, a committee of five shall be selected to investigate
the charge, of whom one shall be appointed by the Sachem, one by the
Senior Sagamore, and the remaining three shall be drawn by lot from among
the members present (in good standing), in the manner following, to wit :
The twig box shall be placed immediately in front of the Sachem, and a
number of ballots equal to all the members present entitled to serve (less
the two members of the committee previously appointed, such members as
may be named as witnesses, and the accused and accuser), shall be placed
therein. Three of said ballots shall have written on them the word "Com-
mittee,11 the rest shall be blank. The Chief of Records shall then call over
the names of the members present (a list of whom shall be entered on the
records, as also of those excused by reason of being witnesses), and each, as
his name is called, shall draw a ballot from the twig box, and hand the same
to the Sachem, who shall announce the nature of the ballot, whether blank
or otherwise, retaining the ballots until the drawing is over. The three
members drawing the ballot with the word " Committee " thereon shall, with
the brothers before appointed, constitute the committee.

I. The committee shall organize on the sleep of its appointment, by the
election of a chairman and secretary, after which, with as little delay as
possible, the secretary shall notify the accused and the accuser or accusers, of
the time and place appointed for investigating the charges. At the time so
appointed the committee must proceed with the investigation, even though
one of the parties be absent, unless a written notice be received stating his
inability to attend by reason of sickness, no other reason being admissible.
In the event of such notice being received, the committee shall adjourn to
another fixed time, of which both parties shall have notice. This adjourn-
ment shall not extend beyond two seven suns, at which time the committee
shall proceed with the investigation. Each side shall have the right to be
represented before the committee by counsel, who must be members of the
Order in good standing.

II. It shall be the duty of the committee to examine the parties, their
proof and witnesses. The committee shall keep a correct record of the pro-
ceedings, and shall also reduce the testimony taken to writing, to be signed
by the witness at the end of his or her examination, the same being first
carefully read over to them. After having heard the evidence, the committee
shall reduce its opinion as to the guilt or innocence of the accused, on each
charge and specification, to writing (to be plainly written in ink), and report
the same, together with the journal and the original testimony, to the Tribe
at its earliest stated council after the work of the committee is completed.

534

IMPROVED ORDER OF RED MEN.

III. When the committee submits its report, the accused must be notified
thereof by the Chief of Records under seal, and directed to be present at the
next stated council, at which time the report must be considered. If the
report is approved by a majority of the members voting, it shall be recorded
as the judgment of the Tribe. The Tribe must then prescribe the degree of
punishment to be imposed in accordance with the law ; the vote thereon must
be by ballot, and a majority of the votes cast shall decide, except for expul-
sion, when the assent of two-thirds of the members voting shall be necessary.

IV. When a motion prescribing the punishment is before the Tribe, the
same shall be considered as any other motion and be subject to the same
rules ; provided, that motions and amendments relative to the degree of
punishment shall be treated as a blank, and the blank shall be filled by voting
upon the most severe punishment first. If that be lost, a less severe punish-
ment shall be voted upon until the judgment of the Tribe is declared. As
soon as the Tribe has fixed the penalty, it shall be the duty of the Chief of
Records to notify the brother.

V. When a member of one Tribe desires to prefer a charge or charges
against a member or members of another Tribe, he shall present such charge
or charges in the usual form to the Tribe of which he (the accuser) is a mem-
ber. Said Tribe shall forthwith forward to the Tribe to which the accused
belongs a certified copy of the charge or charges over the signatures of the
Sachem and Chief of Records, and attested by the seal of the Tribe ; and the
Tribe to whom such charge or charges shall be sent shall proceed to hear and
determine, the same in like manner as if preferred by a member of its own
body.

VI. A Tribe, upon due investigation, and trial, having decided that a
charge or charges made against a brother have not been sustained, its de-
cision is final. The brother who preferred the charges cannot appeal from
the decision of the Tribe. — Code of Procedure.

493. A member, while charges are pending against him, so long as he is a
member of the Tribe, has a right to prefer charges against any brother. — IV,
159,212.

494. A brother cannot be expelled until after due trial in accordance with
the requirements of the laws governing the body of which he is a member. —
IV, 82, 107.

495. A member who clandestinely leaves his former hunting grounds after
incurring a large amount of indebtedness with his brother Red Men, and
without providing any way to liquidate such indebtedness, and compelling
brothers, members of said Tribe, to pay a large amount for him after he has
left, may be expelled after due trial. — IV, 203.

496. If a By-Law of the Tribe says that a brother proved guilty shall be
expelled, while the constitution states that a resolution to expel a brother can
be adopted only by ballot, the Tribe must ballot, upon the resolution of
expulsion. — IV, 404.

497. Members in good standing are competent to constitute a committee
on charges without regard to the rank of the accused brother. — VI, 420.

REVISED DIGEST. 535

498. When a brother is acquitted of charges that have been preferred
against him, the decision is final, and irregularities not objected to at the
time of trial, cannot be made the basis of an appeal. — IX, 26, 140.

TRIBES.

499. Tribes exist by virtue of charters issued by the Great Council of the
United States or those granted by the Great Councils of reservations
wherein the Tribes are located. — Constitution G. C. U S.

500. If Tribes admit palefaces for less than the constitutional fees they
violate the laws of their reservation and are amenable therefore to the Great
Council. The Great Incohonee, or Great Council of the United States,
cannot take cognizance of such matters until the resources of the local laws
are exhausted, and then the matter should be brought to the attention of the
Great Incohonee in the shape of formal charges. — V, 372, 428.

501. A Tribe working in the German language by consent of a State Great
Council and custom, can change its mode of working and work in the Eng-
lish language ; provided permission is received from the legal authorities. —
IV, 158, 212.

502. It is contrary to the usage of the Order and subversive of its general
welfare and harmony to permit a Tribe to work in both the German and
English languages. — IV, 5, 60.

503. A dispensation permitting a Tribe to ask help financially from other
Tribes and jurisdictions, should only be granted in extreme cases of hardship
and want, and then permission must be had from the legal authorities of the
reservations. — IV, 160, 214.

504. No business but that specified in the " call " for a special kindling of
the council fire of any branch of the Order, or business incident to it, can be
transacted thereat. — V, 374, 428.

505. A Tribe has the privilege to "vary the Order of Business," as may
best suit its convenience, if there is no violation of any law on that subject,
or anything destructive of the Ritual. — V, 178, 199.

506. Tribes in reservations where Great Councils exist must present busi-
ness to its State Great Council. — VI, 149.

507. Tribal jurisdiction is a subject for local legislation. — VI, 304.

508. Tribes exist by virtue of charters issued by the Great Council of the
United States, or those granted by the Great Councils of reservations
wherein the tribes are located. When the Great Council of the United
States places a reservation under a Great Council, and through the authority
invested, said Great Council lights the council brands of several Tribes in
said reservation, and legally issues to them charters, and the Tribes in said
reservation having applied for and received a charter for a Great Council, and
said body having been duly constituted, when so constituted has full author-
ity and control over all Tribes in said reservation. No Tribe can legally
exist within that reservation without its authority and consent. It is not
necessary to renew the charters. The same is as much in force and makes
the Tribe amenable to the Great Council as if said body had granted them. —
IX, 32.

536 IMPROVED ORDER OF RED MEN.

TWIGGING.

509. Upon the report of the committee a ballot shall be taken, and if two
or more black twigs shall have been deposited, action on the application shall
be deferred until the next stated council of the Tribe, when another ballot
shall be had and if not more than three of the twigs then cast are black the
candidate shall be declared elected. If rejected his application shall not be
renewed in any Tribe of the Order for the space of six moons. — Constitu-
tion G. C. U. S.

510. When an applicant for membership has been twigged for, the box
should be examined by the Senior Sagamore, and the result announced by
the Sachem. — V, 198.

511. In all cases a ballot must be had upon the report of a committee on
a candidate for admission by adoption or card, whether the report is favorable
or unfavorable. — VIII, 487.

VACANCIES.

512. If any of the Great Chiefs is temporarily absent his chieftaincy shall
be filled by appointment of some member by the Great Incohonee. — Consti-
tution G. C. U. S.

513. Incase of a vacancy in the representation from a Great Council by
death, removal, or other cause, the Great Sachem thereof may appoint a
qualified Past Sachem to serve for one great sun. — By-Laws G. C. U. S.

514. All vacancies by removal, death, suspension, resignation, or otherwise,
shall be filled by election or appointment as the case may be, and the brother
who fills the unexpired term is entitled to the honors of the term. — Constitu-
tion G. C. U. S.

515. A Tribe has no right to declare the stump of a Chief vacant without
first giving him an opportunity to submit an excuse for his absence. — IV,
203.

516. In case of a vacancy, the Tribe may fill it upon the same sleep it
occurs if it has no law to the contrary. — IV, 82, 1 10.

517. If the Sachem resigns, the Senior Sagamore can be elected to fill the
vacancy without resigning his chieftaincy. His elevation to the Sachem's
stump will vacate his station. This rule governs the Junior Sagamore. — IV,
82, no, in.

518. The stump of an elective Chief can become vacant only by the resig-
nation, expulsion, absence without excuse, or death ; but a Tribe may impose
a fine upon a Chief for neglect of duty. — 15, 82, 107.

519. If the Prophet's stump is vacant, and there is no Past Sachem present
to fill it, a Chief or degree member may be appointed to occupy it temporarily.
- 254, 298.

520. A vacancy in representation can exist only where a regularly elected
Representative has resigned, or on the death of one or more of the Represen-
tatives ; but if a regularly elected Representative cannot, or fails to, attend the
councils of this Great Council, the Great Sachem of a State has no right to

REVISED DIGEST. 537

appoint a substitute, under the law as it now exists, neither a substitute nor
an alternate being recognized by the laws of this Great Council. — IV, 18, 55.

521. In case of the death, resignation, or disqualification of the Great Inco-
honee, the Great Senior Sagamore shall be invested with all his authority
and powers, and be entitled to the rank of Past Great Incohonee at the
expiration of his term of service. — Constitution G. C. U. S.

522. In case of the death, resignation, or disqualification of the Great
Senior Sagamore of the Great Council of the United States, the Great Junior
shall be invested with all his authority and power. — Constitution G. C. U. S.

VISITATIONS.

523. When a Tribe shall have arrived at the forest of the Tribe proposed
to be visited, the Sannap of the visiting Tribe shall enter the wigwam and
and announce the presence of his Tribe ; then the Sachem shall direct his
Sannap to proceed to the forest and ask the visiting Sachem or Chief in
charge if he will vouch for all the members of his Tribe accompanying him ;
if an affirmative answer is returned, the Sannap of the Tribe to be visited shall
then escort the visitors into the wigwam ; the visiting Sachem shall give, at
the two wickets, the words required by the regulations of the Order ; and the
respective Chiefs having been saluted, the Sannap shall formally introduce
the visiting Chiefs and brothers to his Sachem and Tribe, when the honors
of the Order shall be tendered, and the brothers seated. — IV, 352, 392.

524. A Deputy Great Sachem or Deputy Great Incohonee has not the
power to introduce to a Tribe in his district a visiting brother from another
jurisdiction, who does not have the universal password, or an order for the
same.— IV, 253, 298.

525. A brother shall at all times be allowed to visit and attend the council
of any Tribe under the jurisdiction of any Great Council, in conformity with
the Ritual, provided he is legally in possession of the universal password. —
Constitution G. C. U. S.

VOTING.

526. Representatives and Past Great Incohonees alone shall be entitled to
vote upon any question before the Great Council of the United States. — Con-
stitution G. C. U. S.

527. It is proper to use the word " twig " for " vote." — IV, 254, 298.

528. The presiding Chief has a right to vote on all applications for mem-
bership, for degrees, and on the election of Chiefs. — IV, 254, 208.

529. To constitute a legal vote for the admission of candidates, or the
application for degrees, the number of twigs should be at least equal to the
number of brothers required to make a quorum. — VII, 587.

530. If only a quorum is present at the council of a tribe, unanimous con-
sent is requisite to adopt an appropriation of wampum for any other purpose
than benefits. — IX, 23.

531. To expel a member the assent of two thirds of the members voting is
necessary. — IX, 23.

538 IMPROVED ORDER of RED MEN.

532. A majority of the votes cast shall be necessary to suspend a member.
-IX, 23.

WITHDRAWAL OF APPLICATIONS.

533. No proposition for membership shall be withdrawn after it has been
referred to a committee, except by unanimous consent. — Constitution
G. C.U. S.

ERRATA.

CHIEFTAINCIES.

534. Neither Great Councils nor Great Sachems have the right to create
an office or chieftaincy not provided for by any legislation of their bodies or
the Great Council of the United States.

COUNCILS.

535. When the council sleep of any Tribe, Council of the Degree of Poca-
hontas, or other body under the jurisdiction of this Great Council or the
Great Council of any reservation, shall fall upon a legal holiday, said council
may be dispensed with without dispensation ; provided, that should the holi-
day fall upon the sleep of election, said election shall take place at the reg-
ular council preceding such holiday.

MEMBERSHIP.

536. Whenever a brother in good standing has lost his membership by
reason of the dissolution of his Tribe, and he is refused membership in any
Tribe by reason of age, then said member, upon payment of the indebtedness
charged against him on the books of said defunct Tribe, shall be considered
a member at large, under the jurisdiction of the Great Council wherein he
resides, and under such regulations as to seven suns1 dues and otherwise as
said Great Council may adopt, and shall receive the universal password, which
will admit him into any Tribe throughout the great reservation ; and if a Past
Sachem, he shall be entitled to attend the councils of the Great Council on
presenting a certificate, signed by the Great Sachem and the Great Chief of
Records, that he has paid the sum laid down in the laws governing cases of
this kind.

REINSTATEMENT.

537. A member expelled from the Order cannot be restored to membership
in the Tribe, except after application to the Tribe, and by permission of the
Great Council or the Board of Great Council Chiefs, during the interim, and
the vote necessary to reinstate him is the same vote which expelled him from
membership. — Code of Procedure.

REORGANIZATION.

538. If the law of a Great Council fails to specify the number required to
be present at the institution of a Tribe or its reinstitution, the instituting Chief
should be the judge, provided that not less than the quorum necessary to
kindle a council fire is present.

CHAPTER XII.

LEGISLATION. CONSTITUTIONS.

THE practical management of an organization requires a cer-
tain theory of legislation, and the choice of officers needed to
properly transact the business provided for in the laws thereof.
While the titles differ, the duties of the chiefs, or officers, of this
Order are relatively similar to those performed by kindred frater-
nal and benevolent societies.

The legislation, by which the Order is governed, provides
for a Great Council of the United States, which is the supreme
power. From this emanates all authority for the establishment
of local branches in towns and cities, and Great Councils in the
various States and Territories.

The Great Council of the United States has for its chiefs, or
officers, the presiding officer who is known as Great Incohonee ;
the Great Senior Sagamore, second in authority ; Great Junior
Sagamore, third ; Great Prophet, who is usually a Past Great
Incohonee ; the Great Chief of Records, who in other organiza-
tions would be known as the Supreme Secretary ; the Great
Keeper of Wampum, corresponding to Supreme Treasurer ; the
Great Tocakon, the runner of the Great Incohonee ; the Great
Minewa, who has charge of the inner wicket, and the Great
Guard of the Forest, who has charge of the outer wicket. There
is a standing Committee on Finance, composed of three members,
which meets every great sun previous to the council of the Great
Council of the United States, for the examination of the books
and accounts of the Great Chief of Records and Great Keeper
of Wampum, as well as for the purpose of making estimates
concerning the appropriations for the ensuing term, and a Com-
mittee on Laws, of three members, whose duties are denned in
the laws. At each council of the Great Council of the United
States additional committees are appointed, consisting of seven

539

540 IMPROVED ORDER OF RED MEN.

members each, on Distribution of Longtalks, State of the
Order, Judiciary, Appeals and Grievances, Charters, Mileage
and Per Diem, and Degree of Pocahontas. Among these
committees is divided the business upon various matters con-
sidered by the Great Council of the United States.

The State Great Council, under authority delegated to it by
the Great Council of the United States, within the State exer-
cises authority similar to that exercised by the Great Council
of the United States over the entire Order. Where a State
Great Council exists, Tribes within that reservation are organ-
ized by the authority and consent of said body. The pre-
siding chief is called Great Sachem. The other chiefs are
Great Senior Sagamore, Great Junior Sagamore, Great Chief of
Records, Great Keeper of Wampum, Great Sannap, Great
Mishinewa, Great Guard of Wigwam, and Great Guard of
Forest. Their duties are similar to the corresponding chiefs of
the Great Council of the United States. Each Great Council
selects such committees as are necessary for the proper trans-
action of business.

The local branches of the Order are Tribes, Degree Councils,
and Councils of the Degree of Pocahontas.

Tribes may be organized with not less than seven members,
a quorum consisting of not less than five members, including
one qualified to preside. The chiefs of a Tribe are Sachem,
who presides, Senior Sagamore, Junior Sagamore, Chief of
Records, Collector of Wampum, Keeper of Wampum, two
Sannaps, four Warriors, four Braves, two Powwows, Guard
of the Wigwam, and Guard of the Forest. To the Tribe is
entrusted the beneficial features of the Order. Among the
duties enjoined upon the Tribe, and practised by the Order, 'is
the injunction to visit the sick, relieve the distressed, bury the
dead, and educate the orphan. In addition to the chiefs above
named, Tribes have committees on relief, on visitation of the
sick, on entertainment, and for such other purposes as may be
necessary for the proper transaction of Tribal business. A
stipulated sum is paid during each seven suns' sickness which
under the laws may not be less than one fathom per seven suns,
or one dollar per week. Tribes usually adopt a law limiting the
payment of the full benefit, which varies from four to twelve

LEGISLATION, CONSTITUTIONS, ETC. 541

fathoms per seven suns, for a stated time, in some instances
thirteen, in others twenty-six weeks. The funeral benefit is
also a matter of local legislation, varying in the different Tribes.

The Councils of Pocahontas are organized for the admission
of any woman of good moral character, and members of the
Order who have attained the Chief's Degree. The chiefs of the
Council, whose duties correspond with similar chiefs of the Tribe,
consist of Pocahontas, who is the presiding chief, Wenonah,
Prophetess, Keeper of Records, Collector of Wampum, Keeper
of Wampum, Powhatan, two Scouts, two Runners, two Coun-
sellors, four Warriors, Guard of Wigwam, and Guard of the
Forest. Councils usually select a double set of Warriors, four
men and four women. As a rule Councils are not beneficial.
That is, do not pay seven suns' and funeral benefits. The
Degree is intended more for social purposes, and for advancing
the interests and prosperity of the Improved Order of Red Men.
It is intended to be for the Order what the Rebekah Degree is
for Odd Fellowship, the Eastern Star Degree for Masonry, and
the Women's Relief Corps for the G. A. R.

In a few reservations Degree Councils have been organized.
These were originally instituted for the purpose of perfecting
the degree work, and conferring the degrees upon members
adopted in Tribes. It facilitated the business of the Tribes,
and the work of the Order was given in a very much more
satisfactory manner. In some instances these Councils are
beneficial, in others not. The chiefs governing them are
almost exactly similar to those of the Tribe. They possess no
legislative authority, all the local power being vested in the
Tribe.

The Constitution of the Order is herewith appended, which
will give in detail the laws and regulations now in force. In
Chapters VII and VIII of this History, devoted to the printed
records of the Great Council of the United States, frequent
mention is made of the votes by which the laws of the Order
have been evolved and perfected. While changes may be made
from time to time, it is probable the Constitution which follows
will remain substantially intact for many great suns, and fairly
indicate the machinery of government by which the Order is
managed, and its fraternal and benevolent work accomplished.

542 IMPROVED ORDER OF RED MEN.

CONSTITUTION OF THE GREAT COUNCIL OF THE
UNITED STATES.

ARTICLE I.
NAME, AUTHORITY AND POWER.

SEC. I. This body shall be known by the name, style and title of the GREAT
COUNCIL OF THE UNITED STATES OF THE IMPROVED ORDER OF RED
MEN.

SEC. 2. The Great Council of the United States is the source of all true and
legitimate authority over the Order wheresoever established ; it possesses, as
such, supreme and absolute power and jurisdiction : —

1. To establish, regulate and control the forms, ceremonies, written and
unwritten work of the Order, and to change, alter and annul the same, and
to provide for the safe keeping and uniform teaching and dissemination of
the same.

2. To provide, publish, print and furnish all rituals, forms, ceremonies,
cards, odes, charters, charts and certificates.

3. To prescribe the form, material and color of all regalia, emblem, jewels
and such blanks as may be used by the Order.

4. To provide for the emanation and distribution of all passwords, and to
regulate the mode and manner of using the same ; and generally to prescribe
such regulations as may be necessary to secure the safe and easy intercourse
and identification of members.

5. To establish 'the Order in States, Districts, Territories, Provinces or
countries where the same has not been established.

6. To provide a revenue for the Great Council of the United States by
means of a per capita tax upon the membership, either from Great Councils
or Tribes under its immediate jurisdiction, and the sale of supplies furnished
by it.

7. To provide for returns from Great Councils, Tribes and other branches
under its jurisdiction.

8. To hear and determine all appeals from Great Councils and Tribes,
when the same are legally brought before it, and to provide for legislation for
the enforcement of all its decrees and decisions.

9. To enact laws and regulations of general application to carry into effect
the foregoing, and all other powers reserved by this Constitution to the Great
Council of the United States or its Great Chiefs, and such as may be neces-
sary to enforce its legitimate authority over the Order.

10. All power and authority in the Order not delegated to Great Councils,
Tribes and Councils of the Degree of Pocahontas, by their charters, or the

LEGISLATION, CONSTITUTIONS, ETC, 543

general laws or rules and decisions of this Great Council, are reserved to the
Great Council of the United States.

ARTICLE II.
How COMPOSED.

SEC. i. The Great Council of the United States shall be composed of: —

1. All Past Great Incohonees and Past Great Sachems.

2. The elective Chiefs of the Great Council.

3. The Representatives of State Great Councils.

SEC. 2. A Great Council in hunting grounds containing less than one
thousand members shall be entitled to one representative ; over one thousand
and less than two thousand, two representatives ; over two thousand and less
than three thousand, three representatives ; over three thousand and less
than four thousand, four representatives ; over four thousand, and less than
five thousand, five representatives ; over five thousand and less than six thou-
sand, six representatives ; over six thousand and less than seven thousand,
seven representatives ; over seven thousand and less than eight thousand,
eight representatives ; and all reservations having over eight thousand mem-
bers, eight representatives.

SEC. 3. Great Representatives must be Past Sachems in good standing in
their Great Councils. They shall be elected at the same time and in the
same manner as the Chiefs of their Great Councils, and shall serve for two
great suns from the first sun of the next succeeding Corn moon ; but at the
first election by a Great Council, entitled to more than one representative,
one-half the number to which it is entitled shall serve for one great sun only.

SEC. 4. In case of a vacancy in the representation from a Great Council
from death, removal or other cause, the Great Sachem thereof may appoint a
qualified Past Sachem to serve for one great sun. Representatives must be
residents of the reservation they represent during the entire term for which
they are elected, and removal of residence from their reservations shall
operate as a forfeiture of their position.

SEC. 5. Representatives and Past Great Incohonees alone shall be entitled
to vote upon any question or resolution before the Great Council.

SEC. 6. All Past Great Sachems whose credentials have been acknowl-
edged by the Great Council shall be admitted to a seat and entitled to all
privileges, except that of voting and receiving mileage and per diem.

SEC. 7. No one shall be eligible to any chieftaincy unless he has been duly
admitted to the Great Council and received the rank of Past Great Sachem.

ARTICLE III.
CHIEFS OF GREAT COUNCIL.

SEC. i. The Elective Chiefs of this Great Council shall be a Great Inco-
honee, Great Senior Sagamore, Great Junior Sagamore, Great Prophet, Great

544

IMPROVED ORDER OF RED MEN.

Chief of Records and Great Keeper of Wampum, all of whom shall be elected
by ballot for two great suns, on the second sun of the great sun's council, at
the third run, setting of the sun.

SEC. 2. The appointed Great Chiefs shall be a Great Tocakon, Great
Minewa and a Great Guard of Forest, all of whom shall be appointed by the
Great Incohonee at the time of his raising up.

ARTICLE IV.
ELIGIBILITY TO CHIEFTAINCIES.

No brother shall be eligible to the chieftaincy of Great Incohonee unless
he shall have served one term in an elective chieftaincy. No one shall be
eligible to the chieftaincy of Great Prophet unless he is a Past Great
Incohonee.

ARTICLE V.

GREAT SUN COUNCIL.

SEC. I. The great sun council fire shall be kindled on the second Tuesday
of Corn moon, at the ninth run, rising of the sun, at such place as the Great
Council may designate.

SEC. 2. The place of kindling the council fire shall be determined at each
great sun council by a majority of those entitled to vote ; provided that the
resolution fixing the place shall have been read on two separate suns.

ARTICLE VI.
QUORUM.

Representatives from a majority of State Great Councils shall be necessary
to constitute a quorum for the transaction of any business, except the admis-
sion of new members and to kindle the council fire and quench it from time
to time, for which purposes alone less than said majority may act.

ARTICLE VII.
REVENUE.

The revenue of this Great Council shall be the proceeds from the sale of
charters, rituals, cards, odes, diplomas, and such other printed matter as the
Great Council may reserve the authority to furnish ; also fees for charters for
Great Councils, Councils of Degree of Pocahontas and Tribes, and such tax
as may be adopted by this Great Council.

ARTICLE VIII.
TRIBES, MEMBERSHIP, PRIVILEGES.

SEC. i. Tribes exist by virtue of charters issued by the Great Council of
the United States, or those granted by the Great Councils of reservations
wherein the Tribes are located.

LEGISLATION, CONSTITUTIONS, ETC. 545

SEC. 2. Great Councils shall have full power to enact general laws for the
government of Tribes within their jurisdiction. The following rules shall be
incorporated in said general laws : —

1 . A Tribe shall never consist of less than seven members, and shall kindle
its council fire at least twice a moon. Five members or more, including one
qualified to preside, shall constitute a quorum for the transaction of business,
and if a quorum only be present no wampum shall be appropriated (except
for benefits) without unanimous consent.

2. The Elective Chiefs of a Tribe shall be a Sachem, Senior Sagamore,
Junior Sagamore, Prophet, Chief of Records and Keeper of Wampum, all of
whom must be members of the Chiefs degree. Great Councils may provide
for a Collector of Wampum, who also must be a member of the Chief's degree.
The Prophet must be a Past Sachem. The appointed Chiefs shall be a First
and Second Sannap, Guard of the Wigwam, Guard of the Forest, four War-
riors and four Braves.

3. The raising up of Chiefs shall take place on the first council sleep of
the term, unless a dispensation has been granted to postpone the same.
Tribes may have their Chiefs raised up in public, provided a dispensation has
been first obtained.

4. All vacancies by removal, death, suspension, resignation or otherwise,
shall be filled by election or appointment as the case may be, to serve the
residue of the term, and the Chiefs so serving shall be entitled to the honors
of the term.

5. No person shall be adopted into a Tribe of the Order except a free white
male, of good moral character and standing, of the full age of twenty-one
great suns, who believes in the existence of a Great Spirit, the Creator and
Preserver of the Universe, and who is possessed of some known reputable
means of support.

6. An application for adoption must be recommended by two brothers in
good standing, and accompanied by one-half the adoption fee. The applica-
tion shall be referred to a committee of three, who shall make a strict investir
gation of the health, character and qualifications of the applicant, and report
at the next council.

7. Upon the report of the committee a ballot shall be taken, and if two or
more black twigs shall have been deposited, action on the application shall
be deferred until the next stated council of the Tribe, when another ballot
shall be had, and if not more than three of the twigs then cast are black,
the candidate shall be declared elected. If rejected, his application shall
not be renewed in any Tribe of the Order for the space of six moons there-
after.

8. Brothers desirous of advancing shall make application for degrees in
open council ; the application shall be referred to the Tribe while working in
the degrees ; a ballot shall be had and if not more than three black twigs are
cast it shall be granted. If rejected the application cannot be renewed for
three moons.

9. No proposition for membership shall be withdrawn after it has been

546 IMPROVED ORDER OF RED MEN.

referred to a committee, except by unanimous consent, and in all cases a
.ballot shall be had whether the report be favorable or unfavorable.

10. No Tribe shall adopt a pale face resident of another State reservation
unless by consent of the Great Sachem of such reservation ; nor confer de-
grees upon a member of another Tribe, except by permission, under seal, of
the Tribe, to which said member belongs.

1 1 . Any -brother of the Order holding a withdrawal card desirous of becom-
ing a member of a Tribe, shall make' application as in case of a pale face,
accompanying his application with his withdrawal card, which shall be referred
to a committee of three, whose duty it shall be to report as to his standing
and qualifications at a stated council, when a ballot shall be had, as in case
of a pale face.

12. Application for a withdrawal card shall be made either personally or
in writing, and the same shall be granted, provided the brother is clear upon
the books of the Tribe, free from charges, and there be no valid objections.

13. Any withdrawal card may be revoked for cause by the Tribe granting
the same, and when so revoked the person holding said card shall be subject
to the Tribe which issued the same. A withdrawal card may be renewed if
lost or destroyed.

14. A member suspended for non-payment of dues, desirous of joining a
Tribe in the same reservation, after one great sun's suspension, shall be en-
titled to receive, and the Tribe shall grant, upon proper application, a Dis-
missal Certificate upon the payment of not less than one fathom nor more
than one great sun's dues.

15. A member suspended for non-payment of dues, wishing to regain
membership in another reservation, shall be entitled to receive, and the Tribe
shall grant, upon proper application, a Dismissal Certificate upon the receipt
of not less than one fathom nor more than one great sun's dues.

1 6. In all cases wherein a Tribe has refused to reinstate a member sus-
pended for non-payment of dues, he shall be entitled to receive, and the
Tribe shall, upon proper application, grant a Dismissal Certificate upon the
receipt of one fathom.

17. Dismissal Certificates may be received upon deposit in any Tribe,
under the same laws as withdrawal cards, but the privilege of visiting shall
not be awarded to the holder of a Dismissal Certificate.

1 8. Tribes shall provide for carrying into effect the beneficial character of
the Order, by enacting laws for the payment of seven suns1 and funeral
benefits.

19. Trials, charges and penalties against Great Councils, Tribes and mem-
bers of either of the said bodies, shall be governed by the code of procedure
as adopted by the Great Council of the United States.

20. Each Tribe shall have a seal with appropriate device, which shall be
affixed to all official documents emanating therefrom.

21. A brother shall at all times be allowed to visit and attend the council
of any Tribe under the jurisdiction of any Great Council, in conformity with
the Ritual, provided he is legally in possession of the Universal Password.

LEGISLATION, CONSTITUTIONS, ETC. 547

22. Whenever a brother in good standing has lost his membership by rea-
son of the dissolution of his Tribe, and he is refused membership in any
Tribe by reason of age, then said member, upon payment of the indebtedness
charged against him on the books of said defunct Tribe, shall be considered
a member at large, under the jurisdiction of the Great Council wherein he
resides, and under such regulations as to seven suns' dues and otherwise as
said Great Council may adopt, and shall receive the universal password ;
which will admit him into any Tribe throughout the great reservation ; and
if a Past Sachem he shall be entitled to attend the councils of the Great
Council on presenting a certificate, signed by the Great Sachem and the Great
Chief of Records, that he has paid the sum laid down in the laws governing
cases of this kind.

23. When the council sleep of any Tribe, Council of the Degree of Poca-
hontas or other body under the jurisdiction of this Great Council or the Great
Council of any reservation, shall fall upon a legal holiday, said council may
be dispensed with without dispensation ; provided, that should the holiday
fall upon the sleep of election, said election shall take place at the regular
council preceding such holiday.

ARTICLE IX.
FORFEITURE OF CHARTERS.

Any Great Council, Tribe, or Council of the Degree of Pocahontas may
be suspended or dissolved, and its charter or dispensation forfeited to and
reclaimed by the Great Council of the United States or the proper Great
Council : —

1. For improper conduct.

2. For neglecting or refusing to conform to the Constitution, laws and en-
actments of this Great Council or the Great Council to which it is subordinate,
or the general laws and regulations of the Order.

3. For neglecting or refusing to make its returns, or for non-payment of
dues or taxes.

4. For neglecting to hold regular councils as provided by law, unless pre-
vented by unforeseen circumstances.

5. By its membership decreasing, so that it is left without a quorum.

But the charter or dispensation shall not be forfeited in either of the above
cases until due notification of the offence by the proper Great Chiefs, under
seal, and a suitable opportunity has been given to answer the charges.

ARTICLE X.
DUTIES OF GREAT CHIEFS.

SEC. i . The Great Prophet shall perform all the duties prescribed in the
ceremonies.

SEC. 2. The Great Incohonee shall preside at all councils of the Great
Council, preserve order and enforce the laws thereof; have a watchful super-

548 IMPROVED ORDER OF RED MEN.

vision over all branches of the Order, and see that all Constitutional enact-
ments, rules and regulations of the Great Council are observed.

Among his special prerogatives are the following : —

To call special councils of the Great Council.

To appoint all committees not otherwise provided for, to visit any Great
Council or branch of the Order, and to give such instruction as the good of
the Order may require, always adhering to the usages of the Order.

He shall have general supervision of the Order, and grant such dispensa-
tions as he may deem for its interest, also grant dispensations for the kindling
of council fires of Great Councils and other branches of the Order.

He shall appoint and commission Deputy Great Incohonees as may be
required in States, Territories or Countries where Great Councils do not
exist.

He may hear and decide such appeals and questions of law as may be
submitted to him by Great Councils or their Great Chiefs, and Tribes under
the immediate jurisdiction of the Great Council, or their chiefs, and such
decisions shall be binding until fully passed upon or reversed by the Great
Council.

He shall, at every great sun council, present a printed report of all his
official acts and decisions during the interim, with such recommendations as
he may deem for the advancement of the Order.

He shall have exclusive right to create and promulgate all passwords, and
to rescind and change the same if circumstances require.

SEC. 3. The Great Senior Sagamore shall assist the Great Incohonee in
kindling and quenching the council fire; advise, assist and support him in
preserving order, and preside in his absence. In case of the death, resigna-
tion or disqualification of the Great Incohonee, he shall be invested with all
his authority and power.

SEC. 4. The Great Junior Sagamore shall have charge of the wicket, and
perform such other duties as the nature of his chieftaincy may require. In
case of the death, resignation or disqualification of the Great Senior Saga-
more, he shall be invested with all his authority and power.

SEC. 5. The Great Chief of Records shall keep a just and true record of
all the proceedings of this Great Council. When the same have been printed
he shall transmit to each Great Council as many copies as it may have Past
Great Sachems, Great Chiefs and branches of the Order under its jurisdiction.
Also one to each branch under the immediate control of this Great Council.
Also one to each Great Chief, member and Representative. He shall collect
all the revenues of the Great Council and pay the same over to the Great
Keeper of Wampum on or about the first of every moon, taking a receipt
therefor. He shall preserve and keep the evidence of the unwritten work and
such alterations as may from time to time be made therein, and all other
records of secret councils. He shall prepare all charters for Great Councils
and other branches that are granted by the Great Council, notify all Great
Councils, Chiefs and members of the Great Council of the United States of
all councils of this Great Council ; carry on all the necessary correspondence,

LEGISLATION, CONSTITUTIONS, ETC. 549

attest all official documents, and perform such other duties as this Great Coun-
cil may from time to time direct. He shall make out and have printed an
alphabetical roll of the Great Chiefs and Representatives and call the same at
the kindling of each council fire, and the names of those present, including
Past Great Incohonees and Past Great Sachems who are not Representatives,
shall be entered upon the record. He shall submit to the Great Council at
each council a printed report of his accounts, together with the standing of
the Order. He shall receive for his services such sum (not less than sixteen
hundred fathoms per great sun) as the Great Council may fix at the time
of his election. He shall give security, satisfactory to the Committee on
Finance, in the sum of three thousand fathoms of wampum. He shall also
have charge of the Beneficiary Fund of the Order, issue certificates and con-
duct all the correspondence.

SEC. 6. The Great Keeper of Wampum shall pay all orders drawn on him
by the Great Incohonee, attested by the Great Chief of Records. He shall,
at the great sun's council, present a printed report of his receipts and dis-
bursements. For the faithful performance of his duties, he shall give a bond,
satisfactory to the Committee on Finance, in the sum of not less than five
thousand fathoms of wampum.

SEC. 7. The Great Tocakon, Great Minewa and the Great Guard of Forest
shall perform such duties as are defined by the charge books, and such as
may be assigned them by the Great Council.

ARTICLE XI.
COMMITTEES.

SEC. i. Immediately after the raising up of the Great Incohonee he shall
appoint a Committee on Finance and a Committee on Constitution and Laws,
to consist of three members each, to serve during his chieftaincy.

As soon as the council fire of each Great Council is kindled he shall ap-
point a Committee on Credentials to consist of three members, and immedi-
ately after the reading of the long talks, the following committees, to consist
of seven members each, viz. : —

Distribution of Long Talks, State of the Order, Judiciary, Appeals and
Grievances, Charters, Reports, Mileage and Per Diem, Beneficiary, and
Degree of Pocahontas.

ARTICLE XII.
GREAT COUNCILS.

SEC. i. By virtue of authority from the Great Council of the United States,
Great Councils may be established in States, Districts, Territories or the
Dominion of Canada. They shall be governed by their charters, the Con-
stitution and By-Laws of this Great Council, the General Laws adopted for
their government and such laws as they may adopt in accordance with the
same.

SEC. 2. Great Councils shall have full authority and control over all Tribes

550 IMPROVED ORDER OF RED MEtf.

and other branches of the Order in their reservation, subject to the laws of
this Great Council. They shall enforce a strict adherence to the forms,
ceremonies, style of regalia, jewels, charges, blanks and other supplies fur-
nished by this Great Council, and shall be responsible for any violation they
may sanction or allow, and no Tribe or Council can legally exist within their
reservations without their sanction and authority.

SEC. 3. Great Councils shall be composed of Past Sachems, but Great
Councils may provide for a representative system, and may limit Tribes under
their jurisdiction to one representative.

'ARTICLE xm.

GRANTING CHARTERS.

SEC. i . Five or more Tribes in any State, District, Territory or the
Dominion of Canada, having not less than fifteen Past Sachems and a mem-
bership of not less than five hundred, may petition the Great Council or
Great Incohonee praying for a charter for a Great Council therein. Should
the majority of the representatives vote in favor of the same it shall be granted,
and the Great Incohonee, or a Past Sachem deputized by him, shall kindle
the council fire of said Great Council. The petition shall be in the following
form : —

To the Great Council of the United States, Improved Order of Red Men : —

The past Sachems of the undersigned Tribes represent that they are work-
ing under charters granted by the Great Council of , that the
Order has increased so that the membership is at present , and wre
have Past Sachems in good standing. We believe that it would
be of advantage to the Order if a Great Council was established in our reser-
vation. We, therefore, pray that you grant the prayer of our petition.

Witness our hands and the Seal of the Tribes this Sun of

Moon, G. S. D.

The same is to be signed by the Sachem and Chief of Records of each
Tribe, and the Seal thereof to be attached.

SEC. 2. Should the application as aforesaid be made to the Great Inco-
honee prior to the first sun of Sturgeon moon, he may, by and with the con-
sent of the elective Great Chiefs, grant a dispensation for the same, and
institute the Great Council.

As soon as a Great Council has been organized, all tribes located in its
reservation shall thereafter be under the jurisdiction of said Great Council.

SEC. 3. In reservations where there are no Great Councils, persons desir-
ous of kindling a council fire of a Tribe therein shall present an application
signed by not less than thirty brothers or palefaces, accompanied by the
charter fee and the cards of the brothers. If the application is received by
the Incohonee during the interim, the Great Incohonee may, by and with
the advicj of the Great Chiefs, grant a dispensation and institute the Tribe.

LEGISLATION, CONSTITUTIONS, ETC. 551

SEC. 4. All traveling or other expenses of the Great Incohonee, or his
deputy, incurred in lighting the council fire of a Great Council or Tribe, shall
be paid by such Great Council or Tribe.

(Sections 3 and 4 shall also apply to Councils of D. of P., except as to fee
and number on petition.)

ARTICLE XIV.
REGALIA, FORMS AND CEREMONIES, HOW ALTERED.

The regalia, jewels, forms, ceremonies or other private work, written or
unwritten, shall not be altered or amended unless the proposed change be
submitted in writing, and after being twice read, on different suns, be adopted
by the vote of three-fourths of the members present entitled to vote.

ARTICLE XV.
TRAVELING CARD OR CERTIFIED RECEIPT.

Traveling cards, or certified receipts, for the use of members, may be used
or recognized only when procured from the Great Council of the United
States, and they are in accordance with the form adopted. They are for
special use and must be obtained through State Great Councils.

A traveling card shall be prima facie evidence of the good standing of the
brother to whom issued. Upon the back 'thereof shall be placed the amount
for seven suns, and funeral benefits allowed by the Tribe issuing it.

A certified receipt shall be prima fade evidence of the payment of dues
by the brother to whom issued. Upon the back thereof may be printed a
request for communicating to the brother the Universal Password.

ARTICLE XVI.
TERMS.

A term of the Great Council of the United States shall be two great suns ;
of Tribes and Councils working under its immediate jurisdiction six moons;
of Great Councils one great sun, and Tribes or Cpuncils under their control
six moons ; but State Great Councils may provide that the term of its Tribes
or Councils may be one great sun.

ARTICLE XVII.
APPEALS.

SEC. i. All appeals taken from the action of a Great Council, or a Tribe
working under the immediate jurisdiction of this Great Council, to the Great
Council of the United States, as hereinafter provided for, shall be received
and passed upon as a last resort ; but in all cases the action or decision of a
Great Council or the Tribe shall be final and conclusive until reversed by this
Great Council, except where the sentence involves explusion from the Order.

SEC. 2. An appeal may be taken from the action or decision of a Tribe
under the jurisdiction of this Great Council to this body by any member or
person who thinks his rights have been denied by such decision or action,

552 IMPROVED ORDER OF RED MEN.

upon giving written notice and filing an appeal within one moon from the date
of said action of appeal ; and provided, that a copy of the appeal has been
placed in the hands of the Great Incohonee, with proof that the Tribe has
received due notice.

SEC. 3. Members or Tribes may appeal from the action of a Great Council
provided two copies of the appeal have been presented, mailed or sent to the
Great Sachem not less than twenty suns prior to the kindling of the council
fire of the Great Council of the United States, and the great Sachem shall
certify, under the seal of his Great Council (on each of the copies) , the date
that he received the appeal and forthwith send one to the appellant, who shall
immediately send it to the Great Incohonee, whose duty it shall be to report
its reception to the Great Council. All appeals from the action of a Great
Council must be made so they can be acted upon at the council following the
decision or action taken, and a failure to do so shall be a bar to all further
proceedings ; provided, the council of said State Great Council is not held
within the time mentioned above.

ARTICLE XVIII.
PERMANENT FUND.

SEC. i. The Permanent Fund shall consist of such sums as the Great Coun-
cil may from time to time appropriate, donations and bequests made thereto,
and accumulations of interest. The principal of said fund shall not be used,
nor shall this article be amended or repealed, except seven-eighths of those
entitled to vote agreed thereto.

SEC. 2. When in the judgment of the Great Council a sum sufficient for
the purpose has been accumulated, the funds shall be invested in such a
manner as the Great Council may then provide, in a Home forever dedicated
to the widows and orphans of members of the Improved Order of Red Men.

SEC. 3. The Great Incohonee, Great Prophet, Great Senior Sagamore,
Great Junior Sagamore, Great Chief of Records and Great Keeper of Wam-
pum shall constitute the Board of Trustees of the Great Council of the United
States. They shall have supervision of the Permanent Fund of the Great
Council and make such investments as they may deem for the best interests of
said fund until final investment in a Home as above provided. They shall
make a report thereon at each great sun council.

SEC. 4. At each great sun council the Finance Committee shall submit a
resolution appropriating not less than one hundred fathoms, w^hich sum shall
be placed in the Permanent Fund already created. The wampum so appro-
priated shall be invested by the Trustees until the aggregate amount shall
reach the sum needed for the purpose of the Home contemplated.

ARTICLE XIX.
BY-LAWS, GENERAL LAWS AND AMENDMENTS.

By-Laws in conformity with this Constitution may be made. Also, General
Laws for the government of Great Councils, and laws for the government of
Tribes under the immediate jurisdiction of this Great Council.

LEGISLATION, CONSTITUTIONS, ETC. 553

This Constitution shall not be altered, amended or repealed, unless the
proposition for that purpose be presented in writing, signed by representa-
tives of three Great Councils, and lie over for one great sun and then receive
the assent of two-thirds of those present and entitled to vote ; provided,
action upon a proposition to amend any of the laws may be taken at the same
council at which it is submitted, if seven-eighths agree to the same.

BY-LAWS OF GREAT COUNCIL.

ARTICLE I.

ADMISSION.

SEC. i. Before the admission of a Past Great Sachem a certificate must be
received, certifying that he has duly served as Great Sachem of a Great
Council, or as the first Great Prophet, or five great suns as Great Chief of
Records or Great Keeper of Wampum, and that he is in good standing in his
Tribe.

SEC. 2. Before a member can be acknowledged as a representative the
following certificate must be received : —

Wigwam of Great Council of Imp. O. R. M. This is to certify that

at an election held by the Great Council of Brsther was

elected to represent the Great Council of in the Great Council of

the United States for great suns, from the second Tuesday in Corn

moon next.

Witness our hand and the Seal of our Great Council, the sun

moon, G. S. D.

Great Sachem.

[L.S.] Great C. of R.

Each representative shall be presented with a duplicate of the above cre-
dential, and either the original or duplicate shall be referred to the Commit-
tee on Credentials, who shall report thereon as soon as practicable.

A representative to fill a vacancy must present a credential giving the name
of the representative in whose place he is appointed or elected, and stating
the cause of such vacancy.

SEC. 3. In the case of a contested election, or a protest against the admis-
sion of a representative, a committee of five shall be appointed, neither of
whom shall be members of the Great Council from which the contest or
protest originates. They shall, without delay, examine all evidence produced
by either side, and report the facts to the Great Council, with such recom-
mendation as they may deem just ; provided, that in all cases of a contest or
a protest, the parties contesting or protesting shall file a copy of the same
with the Great Sachem of the reservation from which the brothers hail, at
least ten suns prior to the great sun's council of this Great Council.

SEC. 4. Past Representatives who are members of the Order in good
standing shall be entitled to admission as visitors, but shall not be allowed to
participate in any business before the Great Council.

554 IMPROVED ORDER OF RED MEN.

ARTICLE II.
ELECTION AND RAISING UP OF GREAT CHIEFS.

SEC. I. In the election of Great Chiefs a majority of votes cast shall be
necessary to a choice. If on the first ballot no one is elected, a second bal-
lot shall immediately be had, and if no choice is then made a third ballot
shall be had. when only the two who received the highest number of votes
on the second ballot shall be eligible. Blank votes shall not be counted.

SEC. 2. The Great Chiefs shall be raised up. and enter upon their duties on
the last sun of the great sun's council, immediately preceding the quenching
of the council fire.

SEC. 3. Should any of the Great Chiefs elect fail to be present at the run
fixed for the raising up, the chieftaincy may be declared vacant, and the
Great Council proceed to fill the vacancy ; but should such absence be caused
by sickness or other cause satisfactory to this Great Council, then he shall
be raised up by any designated Great Chief after the quenching of the coun-
cil fire, and the fact shall be certified to, and entered upon the records of this
Great Council.

ARTICLE III.
COUNCILS.

SEC. i. In absence of the Chiefs authorized to preside, the senior Past
Great Incohonee present, (not a Great Chief), shall preside, and if none be
present, then the members shall by vote designate a member to preside.

SEC. 2. If any of the Great Chiefs are temporarily absent, his chieftaincy
shall be filled by appointment of some member by the Great Incohonee.

ARTICLE IV.
DUTIES OF COMMITTEES.

SEC. i. The Committee on Finance shall examine the books, vouchers,
and accounts of the Great Chief of Records and the Great Keeper of Wam-
pum before each great sun council, and for that purpose shall meet at the
office of the Great Chief of Records at least four suns prior to the council.
They shall make estimates for, and recommend appropriations of wampum,
for general and special purposes during the interim of the councils, based on
revenue likely to be received ; and no expenditure of wampum shall be made
over and above an appropriation, unless the same has received the approval
of the Finance Committee. It shall be their duty to see that the necessary
bonds have been entered by those required to do so by the laws, to place the
same in the hands of the Great Incohonee, and submit their report at each
great sun council.

SEC. 2. The Committee on Constitution and Laws shall examine all laws
that may be referred to them during the interim of the councils, and report
as to their action on the same. It shall be their duty to see that the laws
referred to them do not conflict with the laws and usages of the Order.

LEGISLATION, CONSTITUTIONS, ETC. 555

SEC. 3. The Committee on Credentials shall examine and report on all
credentials that may be referred to them.

SEC. 4. The Committee on Distribution shall have referred to them the
long talks of the Great Chief and shall examine and refer the subjects treated
in the talks to the various committees.

SEC. 5. To the Committee on the State of the Order shall be referred that
portion of the Great Chiefs1 longtalks that relates to the status of the Order,
and in their report they shall embody the condition and progress that the
Order has made, and shall recommend such measures as they may think
advantageous to the whole Order.

SEC. 6. The Committee on Judiciary shall consider all questions of a proper
construction of the laws, and other judicial matters that may-be referred to
them by the Great Council.

SEC. 7. The Committee on Appeals and Grievances shall investigate all
appeals and other matters of a like character that may be referred to them,
and report to the Great Council their decision thereon, with such recom-
mendations as they think the evidence warrants.

SEC. 8. The Committee on Charters shall examine and report on all peti-
tions and dispensations issued by the Great Incohonee, for Tribes, Councils
of the Degree of Pocahontas or Great Councils, and report as to the advisa-
bility of granting charters.

SEC. 9. The Committee on Reports shall examine and report as to the
correctness of all returns and reports presented by Great Councils and Tribes.

SEC. 10. The Committee on Mileage and Per Diem shall calculate the
number of miles traveled by Great Chiefs, representatives and members of
the Committee on Finance present at each great sun council ; they shall also
make out a complete and correct roll of the same and report the amount that
each is entitled to, and no order shall be drawn until the report is approved
by this Great Council.

SEC. n. The Committee on Beneficiary shall examine and report to the
Great Council all matters relating to the Beneficiary Fund and the laws gov-
erning the same, and such subjects relating to insurance as may be referred
to them.

SEC. 12. .The Committee on the Degree of Pocahontas shall have referred
to them all matters appertaining to said branch of the Order, and tbey shall
report to the Great Council such recommendations as they may deem beneficial.

SEC. 13. It shall be the duty of each committee or member of this Great
Council to return to the Great Chief of Records at the final quenching of the
council fire all books and papers belonging to this Great Council, unless
otherwise ordered by this Great Council.

ARTICLE V.
GREAT SUN'S REPORT.

Each Great Council shall make out and transmit to the Great Chief of
Records on or before the first of Corn moon a great sun's report of its work,

556 IMPROVED ORDER OF RED MEN.

in accordance with the form sent or delivered to it by the Great Chief of
Records. This report shall be accompanied by the per capita tax due this
Great Council. Any Great Council neglecting to forward its report and tax
by the time specified herein shall forfeit its right to representation ; provided
this penalty may be remitted by unanimous consent.

ARTICLE VI.
Six Mooxs1 REPORT.

Tribes under the immediate jurisdiction of this Great Council shall, within
two seven suns after the last council sleep in Hot and Hunting moons, trans-
mit to the Great Chief of Records of this Great Council a correct report of
the receipts and expenditures, together with the number of members, names
and number of adoptions, rejections, suspensions and cause, expulsions,
admissions and withdrawals by card, and death ; also the per capita tax
due.

ARTICLE VII.
REVENUE.

SEC. i. The charter fee for Great Councils shall be thirty fathoms. For
Tribes and Councils of the Degree of Pocahontas, fifteen fathoms.

SEC. 2. Each Great Council shall pay every great sun a per capita tax of
ten inches for every member under its jurisdiction.

SEC. 3. Each Tribe under the immediate jurisdiction of this Great Council
shall pay a per capita tax of ten inches for every member on its books at the
end of each term.

ARTICLE VIII.
DUTIES OF DEPUTY GREAT INCOHONEES.

It shall be the duty of the Deputy Great Incohonees to visit, instruct and
raise up the Chiefs of the Tribes under their charge, and prior to the first of
Corn moon report to the Great Incohonee their condition, and such sugges-
tions as they may deem for the advantage of the Order, and at the same time,
transmit to the Great Chief of Records such wampum as they may have
received, and to perform such other duties as the Great Incohonee may
desire.

ARTICLE IX.
MILEAGE AND PER DIEM.

The Great Council of the United States shall pay Mileage and Per Diem
to its Great Chiefs, representatives, and members of the Finance Committee
and Committee on Constitution and Laws. The mileage shall be at the rate
of five inches per mile circular, to be computed by the nearest traveled route,
and five fathoms per sun for each sun in attendance.

LEGISLATION, CONSTITUTIONS, ETC. 557

ARTICLE X.
REMOVAL FROM CHIEFTAINCY AND MEMBERSHIP.

SEC. i . Any Chief or member of this Great Council may be removed or
expelled from membership in the body upon a charge being preferred against
him ; said charge to be confined to a violation of any of the obligations he
may have taken, the laws of this body, or for any improper conduct tending
to degrade his position or the Order.

SEC. 2. Any member of the Great Council desiring to prefer charges
against any of its members shall file said charge, with specifications in tripli-
cate, with the Great Incohonee, who shall immediately submit the same to
the Great Council. The Great Incohonee shall refer such charge to a special
committee of five; if said charges are against the Great Incohonee, the same
shall be filed with the Great Chief of Records, who shall submit the same to
the Great Council, and the Great Senior Sagamore shall appoint the Commit-
tee of five, and shall also preside during the time the charge is under consid-
eration by the Great Council.

SEC. 3. A copy of the charge or charges must be furnished by the accuser
at least ten suns prior to the time of trial ; provided the alleged offense or
offenses were not committed during the councils of the Great Council, or
within ten suns prior thereto. If within the time mentioned, then one sun's
notice will be sufficient.

SEC. 4. The Committee shall fully investigate the charge or charges,
report the result of such investigation to the Great Council, recommending
such punishment as they may deem proper, and if the report is adopted by a
vote of three-fourths of the representatives present, it shall be recorded as the
judgment of the Great Council.

SEC. 5. Suspension or expulsion from a Great Council or a Tribe to which
a Chief or member of this Great Council belongs, shall operate as a suspen-
sion or expulsion from chieftaincy or membership in this Great Council, and
the vacancy thereby created shall be filled in the manner prescribed by the
laws.

ARTICLE XI.

PRINTING OF RECORDS AND SUPPLIES OF THE GREAT COUNCIL.

The Great Chief of Records shall, at least two moons prior to the great
sun's council, notify members of the Order who are practical printers that
estimates will be received on or before the first of Sturgeon moon for printing
the records and all other printed matter needed for the great sun, and said
bids shall be opened in the presence of the Finance Committee, who shall
award the same to the lowest responsible bidder.

ARTICLE XII.
AMENDMENTS.

No alteration or amendments to these By-Laws shall be made unless pre-
sented at a great sun's council signed by representatives from three Great

558 IMPROVED ORDER OF RED MEN.

Councils, read upon three separate suns, and then adopted by two-thirds of
the representatives present.

ORDER OF BUSINESS.

1. At the run fixed therefor the Great Incohonee shall take his station and
command silence ; have the wickets secured, the wigwam examined, and the
council fire duly kindled.

2. Roll of Chiefs.

3. Appointment of Committee on Credentials.

4. Credentials of Past Great Sachems and Representatives read and
referred.

5. Admission of Representatives and Past Great Sachems.

6. Roll of Representatives.

7. The record of last council fire read and considered.

8. Long Talks of Great Incohonee and other Chiefs.

9. The names of Great Councils and Tribes called, in alphabetical order,
for business or communications.

10. Reports of Committees.

1 1 . Deferred business.

12. New business.

These Rules may be temporarily dispensed with by the Great Incohonee.

RULES OF ORDER.

1. The Great Incohonee may speak to points of order rising for that pur-
pose. Before putting a question he shall ask : " Is the Great Council ready
for the question ? " If no brother address him he shall rise and put the
question, after which it will not be in order to address the Great Council
upon that question.

2. No brother shall be permitted to vote or speak unless clothed in regalia
according to his rank or station.

3. Every brother when he rises to speak shall address the Great Incohonee
in a proper manner, and no brother shall pass out of the wigwam, or other-
wise disturb the council, except to call to order.

4. All personalities and indecorous language or reflection upon the Great
Council or its members, are positively prohibited.

5. No brother shall speak more than once upon the same question until
all have an opportunity so to do, nor more than twice without permission from
the Great Council.

6. If a brother, while speaking, be called to order by the Great Incohonee,
he shall cease speaking and take his seat until the question of order is deter-
mined and permission is given him to proceed.

7. Every Chief or brother shall be designated by his proper title, according
to his standing in the Order.

g. When a question is before the Great Council, no motion shall be re-

LEGISLATION, CONSTITUTIONS, ETC. 559

ceived except for the previous question, to lie on the table, to postpone in-
definitely, or to a limited time ; to divide, to commit or to amend ; and such
motions shall severally have precedence in the order herein arranged. A
motion to quench the council fire is always in order.

9. The Great Council may resolve itself into a Committee of the Whole
upon the following subjects and none other : For the consideration of the
Constitution and Laws, and for the consideration of the work of the Order,
written and unwritten.

10. Any brother who voted on the prevailing side can call for the recon-
sideration of a vote at the same great sun council in which it was passed, and
if sustained by a majority of the votes the reconsideration shall be carried.

u. If two or more brothers rise to speak at the same time, the Great Inco-
honee shall decide which is entitled to the floor.

12. No motion shall be subject to debate until it has been seconded and
stated by the Great Incohonee. It shall be reduced to writing at the request
of any brother.

13. On the call of three brothers a majority may demand the previous
question, which shall always be put in this form : " Shall the main question
be now put?" and until it is decided, shall preclude all amendments and all
further debate. If the main question be ordered, the amendments shall be
voted upon in their order and then the original question.

14. The Great Incohonee shall pronounce the decision of the Great Coun-
cil on all subjects ; he may speak on points of order in preference to other
brothers ; decide questions of order without debate, subject to an appeal to
the Great Council by any two brothers — on which appeal no brother shall
speak more than once.

15. A motion to lie on the table shall be decided without debate.

1 6. When a question is postponed indefinitely it shall not be acted on
until the next great sun council.

17. The yeas aad nays may be demanded by any two members, and shall •
be entered upon the record ; and every representative must vote, unless
excused by a majority of the Great Council.

18. All questions shall be decided by a majority vote, except in cases other-
wise provided for.

GENERAL LAWS

FOR THE GOVERNMENT OF GREAT COUNCILS UNDER THE JURISDICTION OF
THE GREAT COUNCIL OF THE UNITED STATES, IMPROVED ORDER OF

RED MEN.

PREAMBLE.

WHEREAS, All power and authority enjoyed, exercised and possessed by
the several Great Councils exist only by virtue of their charters and the sanc-
tion and consent of the Great Council of the United States duly granted
them ; Therefore, the Great Council of the United States doth adopt and
establish the following Constitution or General Laws for their government : —

560 IMPROVED ORDER OF RED MEN.

ARTICLE I.
NAME.

This body shall be known as the Great Council of of the Im-
proved Order of Red Men.

ARTICLE II.
How COMPOSED.

This Great Council shall be composed of Past Sachems. It is the supreme
tribunal of the Order in the State, District, Territory or country in which it
is located, and no Tribe or branch of the Order can exist therein without its
sanction. Every member shall receive the Great Council degree before he
can take his seat. The Great Council shall always be opened in that degree
for the introduction of representatives, who shall be Past Sachems. The
Great Council may establish regulations in regard to representation therein.

ARTICLE III.

COUNCILS.
This Great Council shall hold one council every great sun.

ARTICLE IV.
CHIEFS.

SEC. i. The elective Chiefs shall be Great Sachem, Great Senior Saga-
more, Great Junior Sagamore, Great Prophet, Great Chief of Records and
Great Keeper of Wampum.

SEC. 2. The appointed Chiefs shall be Great Sannap, Great Mishinewa,
Great Guard of Wigwam and Great Guard of Forest.

ARTICLE V.
ELIGIBILITY AND TERMS OF GREAT CHIEFS.

SEC. i. After a Great Council shall have been instituted two great suns
no brother shall be eligible to the chieftaincy of Great Sachem unless he has
served one term as an elective Chief of a Great Council ; nor to the chieftaincy
of Great Prophet unless he has served in the chieftaincy of Great Sachem.

SEC. 2. The term of Great Chiefs shall be one great sun; provided that
Great Councils may enact a law that the term of the Great Chief of Records
and Great Keeper of Wampum may be two great suns.

ARTICLE VI.
HONORS.

SEC. i . The first Prophet of a Tribe, or the first Great Prophet of a Great
Council, shall be entitled to the honors of a Past Sachem or a Past Great
Sachem, as the case may be ; to entitle them to said honors they must receive

LEGISLATION, CONSTITUTIONS, ETC. 561

a dispensation from the Great Incohonee or Great Sachem, setting forth that
they have served in said chieftaincies.

SEC. 2. Any Chief of Records, Collector of Wampum or Keeper of
Wampum of any Tribe, having served five great suns in succession as such,
shall be entitled to the degree of Past Sachem.

SEC. 3. Any Great Chief of Records or Great Keeper of Wampum of any
Great Council, having served five great suns in succession as such, shall be
entitled to the degree of Past Great Sachem.

SEC. 4. Great Councils may adopt laws conferring the rank, title, rights
and privileges of a Past Sachem upon each of the Chiefs of a Tribe elected at
the institution thereof; provided such Chiefs serve to the end of the term for
which they were elected.

ARTICLE VII.
ELECTION OF CHIEFS.

The Great Chiefs shall be elected by ballot, at such time and in such
manner as the By-Laws of the Great Council may prescribe.

ARTICLE VIII.

FEES FOR ADOPTION AND DEGREES.
This Great Council may establish its own fees for Adoption and Degrees.

ARTICLE IX.
APPLICATION FOR CHARTERS.

SEC. i . Application for a Tribal Charter must be signed by not less than
twenty brothers or pale faces, accompanied by a fee of not less than twenty
fathoms. If the application be made during the interim of a Great Council,
the Great Sachem may, by and with the consent of the Great Chiefs, grant
a dispensation to light the council brand, if deemed for the interest of the
Order, the petition and report to be submitted to the next council of the Great
Council.

FORM OF APPLICATION FOR CHARTER.
To the Great Council of of the Improved Order of Red Men : —

The undersigned, members of the Order (or palefaces) residing in
respectfully petition your Great Council to grant them a charter to establish
a Tribe of the Improved Order of Red Men, to be located in
The said Tribe to be known as Tribe No. of the Improved

Order of Red Men, under your jurisdiction, and we pledge ourselves to be
governed by the laws thereof.
Signed,

Enclosed is the charter fee.

SEC. 2. Application for a charter for Council of the Degree of Pocahontas
must be signed by not less than ten brothers of the Chiefs Degree and ten

562 IMPROVED ORDER OF RED MEN.

females, and accompanied by a fee of not less than fifteen fathoms, and acted
upon in the same manner as an application for a Tribal charter.

SEC. 3. Applications for charters for Degree Councils must be signed by
at least ten brothers of the Chiefs Degree. A Degree Council may be bene-
ficial, or otherwise, as may be set forth by the petitioners. It may admit
brothers to membership residing anywhere within the jurisdiction of the
Great Council by which it has been chartered. It shall not confer degrees
upon any brother unless a certificate be presented from his Tribe authorizing
the same.

ARTICLE X.

BY-LAWS.

The Great Council has full power to enact By-Laws for its government,
and General Laws for the regulation of Tribes and Councils of Pocahontas
under its jurisdiction. Provided they do not conflict with the Constitution
and By-Laws of the Great Council of the United States and these general
laws. When said laws are adopted, three copies thereof, certified by the
Great Sachem and Great Chief of Records, shall be transmitted to the Great
Chief of Records of the Great Council of the United States, who shall imme-
diately refer them to the Committee on Constitution and Laws, upon whose
approval they shall be binding upon the Great Council.

ARTICLE XI.
AMENDMENTS.

Any amendment, alteration or addition to these General Laws must be
proposed in writing and acted upon as prescribed in Article XIX of the Con-
stitution of the Great Council of the United States.

CODE OF PROCEDURE.

CHARGES AGAINST MEMBERS.

SEC. i. Any member guilty of the following offences would be amenable
to the Tribe, and should be tried and punished by reprimand, fine, suspension
or expulsion : —

1. Violation of the obligations he has taken either in the Adoption or
the Degrees, or on assuming any chieftaincy, or the laws of the Order.

2. Revealing or making known to a person or persons who are not at the
time members of the Order any of the secrets or the workings of the Tribe.

3. Making false statements in order to gain admission into the Order, know-
ing the same to be false ; or who shall knowingly conceal any infirmity or
disease, either of body or mind.

4. Using improper means to obtain benefits.

5. Misappropriating any of the funds, property or effects of a Tribe to
his own use, or shall wrongfully divert or misappropriate the funds of the
Tribe.

LEGISLATION, CONSTITUTIONS, ETC. 563

6. Wilfully refusing to appear and testify or give his deposition, aftej being
duly notified by the Tribe.

7. Violating the criminal laws of his State.

8. Bringing suit in any of the civil courts of his State against his Tribe,
for the redress of any grievance, the adjudication of which is provided for
within the Order by the laws thereof.

9. Using any of the emblems, mottoes, titles or initials of the Order, either
as a Chief or member directly or indirectly, for the prosecution of any private
business or enterprise.

SEC. 2. No member can be put on trial for an offense unless the charge or
charges be reduced to writing, signed by the accuser and distinctly specifying
the cause or causes of complaint, and the time and place of occurrence, a copy
of which shall be furnished by the Chief of Records before the next council
sleep. At the first council sleep after the charge shall have been preferred, a
committee of five shall be selected to investigate the charge, of whom one
shall be appointed by the Sachem, one by the Senior Sagamore, and the
remaining three shall be drawn by lot from among the members present (in
good standing), in the manner following, to wit: The twig box shall be
placed immediately in front of the Sachem, and a number of ballots equal to
all the members present entitled to serve (less the two members of the com-
mittee previously appointed, such members as may be named as witnesses,
and the accused and accuser), shall be placed therein. Three of said ballots
shall have written on them the word "Committee," the rest shall be blank.
The Chief of Records shall then call over the names of the members present
(a list of whom shall be entered on the records, as also of those excused by
reason of being witnesses), and each, as his name is called, shall draw a ballot
from the twig box, and hand the same to the Sachem, who shall announce
the nature of the ballot, whether blank or otherwise, retaining the ballots
until the drawing is over. The three members drawing the ballot with the
word " Committee " thereon shall, with the brothers before appointed, consti-
tute the committee.

SEC. 3. The committee shall organize on the sleep of its appointment, by
the election of a chairman and secretary, after which, with as little delay as
possible, the secretary shall notify the accused and the accuser or accusers, of
the time and place appointed for investigating the charges. At the time so
appointed the committee must proceed with the investigation, even though
one of the parties be absent, unless a written notice be received stating his
inability to attend by reason of sickness, no other reason being admissible.
In the event of such notice being received, the committee shall adjourn to
another fixed time, of which both parties shall have notice. This adjourn-
ment shall not extend beyond two seven suns, at which time the committee
shall proceed with the investigation. Each side shall have the right to be
represented before the committee by counsel, who must be members of the
Order in good standing.

SEC. 4. It shall be the duty of the committee to examine the parties, their
proof and witnesses. The committee shall keep a correct record of the pro-

564 IMPROVED ORDER OF RED MEN.

ceedings and shall also reduce the testimony taken to writing, to be signed by
the witness at the end of his or her examination, the same being first carefully
read over to them. After having heard the evidence, the committee shall
reduce its opinion as to the guilt or innocence of the accused, on each charge
and specification, to writing (to be plainly written in ink), and report the
same, together with the journal and the original testimony, to the Tribe at its
earliest stated council after the work of the committee is completed.

SEC. 5. When the committee submits its report, the accused must be
notified thereof by the Chief of Records under seal, and direct him to be
present at the next stated council, at which time the report must be con-
sidered. If the report is approved by a majority of the members voting, it
shall be recorded as the judgment of the Tribe. The Tribe must then pre-
scribe the degree of punishment to be imposed in accordance with the law ;
the vote thereon must be by ballot, and a majority of the votes cast shall
decide, except for expulsion, when the assent of two-thirds of the members
voting shall be necessary.

SEC. 6. When a motion prescribing the punishment is before the Tribe,
the same shall be considered as any other motion and be subject to the same
rules ; provided, that motions and amendments relative to the degree of
punishment shall be treated as a blank, and the blank shall be filled by voting
upon the most severe punishment first. If that be lost, a less severe punish-
ment shall be voted upon, until the judgment of the Tribe is declared. As
soon as the Tribe has fixed the penalty, it shall be the duty of the Chief of
Records to notify the brother.

SEC. 7. A brother feeling that injustice has been done him by the Tribe
must appeal to the Great Sachem within two moons trom the date of the
notice of the action of the Tribe, stating distinctly and specifically the reason
or reasons he may have for believing the wrong has been done him. He
shall first, however, be required to serve a copy of the appeal upon the Tribe,
of which service due proof shall be furnished the Great Sachem. As soon as
the Great Sachem has received an appeal in proper form, he shall, within one
seven suns, notify the Tribe, and the Chief of Records shall immediately
deliver to the Great Sachem the journal of the committee by whom the case
was tried, together with the testimony taken before it, and copies of the
records of all the council sleeps containing matter relating thereto, and all
papers connected therewith, signed by the Sachem and Chief of Records,
under seal. Should the Tribe neglect or refuse to comply herewith, it shall
be sufficient cause for its suspension.

SEC. 8. The Great Sachem shall refer all documents and papers to such
committee as the laws of the Great Council may designate.

SEC. 9. When the member of one Tribe desires to prefer a charge or
charges against a member or members of another Tribe, he shall present
such charge or charges in the usual form to the Tribe of which he (the
accuser) is a member. Said Tribe shall forthwith forward to the Tribe to
which the accused belongs a certified copy of the charge or charges over the
signatures of the Sachem and Chief of Records, and attested by the seal of

LEGISLATION, CONSTITUTIONS, ETC. 565

the Tribe ; and the Tribe to whom such charge or charges shall be sent shall
proceed to hear and determine the same in like manner as if preferred by a
member of its own body.

SEC. 10. A Tribe, upon due investigation and trial, having decided that a
charge or charges made against a brother have not been sustained, its decision
is final. The brother who preferred the charges cannot appeal from the de-
cision of the Tribe.

SEC. ii. A member expelled from the Order cannot be restored to mem-
bership in the Tribe, except after application to the Tribe, and by permission
of the Great Council or the Board of Great Council Chiefs, during the interim,
and the vote necessary to reinstate him is the same vote which expelled him
from membership.

SEC. 12. Should any person feel aggrieved at the action of a Tribe for
failing to pay benefits that may be claimed to be due, such person must
appeal from said action by giving the Tribe notice thereof within twenty suns
after said Action, whereupon the Sachem shall without delay appoint a suit-
able member of the Order as a commissioner to take such testimony as either
party may offer in relation to the case.

SEC. 13. The commissioner shall, within twenty suns, proceed to take the
testimony, giving each party ten suns1 notice of the time and place of meet-
ing for that purpose. The Sachem shall represent the Tribe, and may also
be'represented by counsel. The aggrieved party may appear in person and
may also be represented by counsel. All testimony must be taken down
fully by the commissoner and signed by the witnesses after being fully read
to them, and should objections be made to the examination of any witness,
or to any question, or to any testimony offered, he shall note the same, and
he shall give ample time and opportunity to both parties to present their
witnesses, and for them to testify. All testimony shall be written in ink.

SEC. 14. After taking all the testimony the parties may offer, the com-
missioner shall immediately report to the Tribe, whereupon the Chief of
Records shall notify the aggrieved party that the subject will be considered
at the next council of the Tribe, at which time the Tribe shall consider it,
when all the evidence in the case shall be read and the claim finally
determined.

SEC. 15. After final action shall have been had by the Tribe, the Chief
of Records shall immediately notify the aggrieved party of the action of the
Tribe. If the Tribe should still refuse to pay the benefits claimed, then the
aggrieved party must appeal to the Great Council at any time within twenty
suns from the date of the notice, by filing an appeal with the Tribe; other-
wise the action of the Tribe, at the expiration of the time, will be final and
conclusive.

SEC. 16. When an appeal has been filed from the action of the Tribe,
the Tribe through the Chief of Records shall, without delay, transmit the
appeal to the Great Sachem, together with the testimony taken by the com-
missioner, extracts from the records of the Tribe of all proceedings, and all
other papers and documents relating to the case which were offered in evi-

566 IMPROVED ORDER OF RED MEN.

dence in the case when before the Tribe, and which alone shall be examined
by the parties authorized by the laws to hear appeals.

SEC. 17. Should the Tribe neglect or refuse to appoint a commissioner
within two seven suns after receiving notice of an appeal, or shall neglect to
send the appeal and papers to the Great Sachem within one moon after the
filing of the appeal, it shall be sufficient cause for the Great Sachem to re-
verse the action of the Tribe, and direct them to pay the benefits. Provided,
that the Tribe would have the right to appeal to the Great Council from the
action of the Great Sachem. Provided, further, that the amount of wampum
claimed shall be placed in the hands of the Great Keeper of Wampum until
the case is fully settled.

SEC. 1 8. An appeal of a Tribe from the action of a Board or Committee
on Appeals cannot be entertained unless the Tribe has obeyed the mandate
of the Great Sachem or Great Council, or the amount of wampum involved
has been placed in the hands of the Great Keeper of Wampum, the same to
be held until the case has been finally settled by the laws of the Order.

GENERAL INSTRUCTIONS

FOR COMMISSIONERS APPOINTED BY TRIBES TO TAKE TESTIMONY.

RULE i. A commissioner is only a ministerial officer. He has no power
to make a ruling. His duty is to enter in his journal what is offered, and
leave to the Tribe and to the authorized committee to pass upon the relevancy
or the irrelevancy of what is offered.

RULE 2. The commissioner must give the party presenting the appeal at
least ten suns' notice in writing of the time and place of the meeting.

RULE 3. The party presenting the appeal shall, at the time and place
appointed by the commissioner, present his witnesses. There shall be no
one present at the time of the hearing except the parties and the one witness
under examination while the testimony is being taken.

RULE 4. Counsel representing either party must be a member of the
Order, in good standing, and shall present a certificate to that effect.

RULE 5. After the appellant is through with his witnesses, the witnesses
for the Tribe shall be presented.

RULE 6. All objections made to the testimony of witnesses by either party
must be noted on the records by the commissioner, and then proceed to take
down the testimony as if no objections were made.

RULE 7. New evidence may be introduced after the case has been closed
on either side, if there be reasons for so doing. Such new evidence need not
be confined to that which is merely rebuttal. The tribunal that decides the
case finally must exercise its discretion as to the evidence thus presented.

LEGISLATION, CONSTITUTIONS, ETC. 567

FORMS.

The following forms may be used, when circumstances require ; but the
form is not imperative, so that the substance is clearly set forth : —

No. i.

CHARGES.
Sun Moon, G. S. D. . . .

...... Tribe No. . . . Imp. O. R. M. The undersigned, a member of

Tribe, No. . . . Imp. O. R. M., under the jurisdiction of

the Great Council of Imp. O. R. M., hereby charges ....

a member of Tribe, No. . . . Imp. O. R. M.,

with having been guilty of conduct unbecoming a Red Man, as more fully
appears in the following : —

SPECIFICATIONS.

First

Second

Third

Witnesses.

Signature of Accuser.

No. 2.

NOTICE TO ACCUSED.
.... Sun Moon, G. S. D. . . .

Brother :

You are hereby notified that at a stated council of Tribe,

No. . . . Imp. O. R. M., held on the sleep of sun of

moon, G.S.D the following charges w&re preferred against you,

to wit :

(Here insert copy of charges in full.)
This is therefore to summon you to be and appear before said Tribe on the

sleep of sun moon, at the run, G. S. D.

at which time the committee will be selected to try said charges.

Fraternally in F., F. and C.,

[SEAL.] Chief of Records.

568 IMPROVED ORDER OF RED MEN.

No. 3.
FORM OF SUBPCENA TO ACCUSED.

Sun G. S. D. . . .

Sir and Brother:

You are hereby notified that on the sun moon,

G. S. D charges preferred against you were referred for trial to the

undersigned committee.

You are hereby required to appear before said committee at

on the sun of moon, G. S. D

at the run, to make answer to said charges, and proceed with the

trial thereof.

Committee.
J
Secretary.

No. 4.

FORM OF SUBPCENA TO ACCUSER OR WITNESS.

Brother :
You are hereby required to attend, under penalty of our laws, before a

committee of Tribe, No. . . . Imp. O. R. M., selected to

investigate charges against Bro on the

sun of moon, G. S. D to testify in said

case. Fraternally,

Secretary of Committee.
Sun Moon, G. S. D. . . .

No. 5.
REPORT OF COMMITTEE.

Sun Moon, G. S. D. . . .

Sachem, Chiefs and members of Tribe, No. . . . Imp. O. R. M.

Sirs and Brothers :

Your committee selected to try charges preferred against Brother ....
by Brother report that the accompanying docu-
ments contain the proceedings of and the evidence taken before said com-
mittee.

That, from all that appeared to said committee in said case, they find
Brother as to the specifications of the charge.

Committee.

LEGISLATION, CONSTITUTIONS, ETC. 569

No. 6.
NOTICE TO ACCUSED AS TO REPORT.

Tribe, No. ... Imp. O. R. M.

. Sun Moon, G. S. D. . . .

Sir and Brother :
Take notice that the committee selected to try the charges preferred

against you by Brother have filed their report, and the

report will be considered at the next stated council of the Tribe, on the sleep

of the sun moon, G. S. D. . . .

Yours in F., F. and C.,

[SEAL.] Chief of Records.

No. 7.
FORM OF APPEAL FROM THE ACTION OF A TRIBE.

Sun Moon, G. S. D. . . .

To the Great Sachem of the Great Council of

Imp. O. R. M.

Sir and Brother :

Your petitioner having been notified that he has been from

Tribe, No. . . . Imp. O. R. M., and feeling that injustice has

been done, would respectfully appeal from the action of said

Tribe, No. . . . Imp. O. R. M., for the following reasons, to wit:

ist. That the decision of said Tribe, No. . . . Imp. O. R. M.,

is contrary to the laws and the usages of the Order.

2d. That said decision is contrary to and against the evidence.

3d. Errors of law, and excepted to at the time of trial :

(The petitioner must state the errors committed.) Your petitioner would

therefore ask that said decision of said Tribe, No. . . . Imp.

O. R. M., be reversed, and that he may be restored to all things he has lost
thereby. (Signed by petitioner.)

Two must be made out, and one filed with the Tribe, in accordance with
the law.

570 IMPROVED ORDER OF RED MEN.

TRIBAL CHARTERS.

HOW APPLIED FOR, ETC.
Extract from Article XIII, Constitution G. C. U. S.

Sec. 4. Application for a Charter for a Tribe must be made by at least
thirty brothers or pale faces, accompanied by the charter fee and the cards of
the brothers. If application be made during the interim of this Great
Council, the Great Incohenee may, by and with the advice of the Great
Chiefs, grant a dispensation and institute the Tribe.

Sec. 5. All traveling or other expenses of the Great Incohonee, or his
Deputy, in lighting the Council brand of a Tribe, shall be paid by such Tribe.

FORM OF PETITION.

To the Great Council of the United States of the Improved Order of Red
Men :

The undersigned pale faces, or members of the Order, residing in

, respectfully petition the Great Council to grant them a Charter to estab-
lish a Tribe of the Improved Order of Red Men, to be located in ,

County of , State of , and known as Tribe,

No. — , and under your jurisdiction. Should this, our petition, be granted, we
hereby pledge ourselves, individually and collectively, to be governed by the
Constitution, Laws and Usages of the Order.

Inclosed is the Charter fee, 15 fathoms.

(The petition must be signed by the petitioners .)

The name selected should be that of some aboriginal tribe, title, designa-
tion or word common to the locality. The number will be supplied by the
Great Council. The petition and charter fee should be sent to the Great
Chief of Records of United States. In due time the petitioners will receive
notice of the disposition made of the petition. If not granted the fee will be
returned. In the meantime the petitioners should arrange the necessary
preliminary business, so as to have as little delay as possible on the arrival of
the Great Chiefs to institute the Tribe. The chiefs may be selected at an
informal meeting, so that they can be nominated and elected at once. The
wigwam should be entirely private and secure from intrusion.

CONSTITUTION

FOR TRIBES UNDER THE IMMEDIATE JURISDICTION OF THE GREAT
COUNCIL OF THE UNITED STATES.

NOTE. — The following is intended for the Constitution of all Tribes under the immediate
jurisdiction of the Great Council United States. Such Tribes may make By-Laws in con-
formity therewith, but must not alter said Constitution or fail to work in accord thereto
until a Great Council is established in their respective reservations. Said Constitution
must not be changed in any way by interlineation, erasure, insertion, or otherwise, but

LEGISLATION, CONSTITUTIONS, ETC. 571

must be taken and used intact by the Tribes, the Great Gauncil of the United States alone
having the right to change or modify it.

When By-Laws are adopted three copies thereof shall be transmitted to the Great Chief
of Records of the Great Council of the United States, who shall immediately refer thvn to
the Committee on Constitution and Laws, upon whose approval they shall be binding
upon the Tribe.

ARTICLE I.
NAME, TITLE, COMPOSITION, AND POWERS.

1. This Tribe shall be known by the name mentioned in its By-Laws.

2. It shall be composed of duly qualified and legally admitted brothers,
and possess such power and authority as its Charter, the Constitution and
Laws of the Order define as belonging to a Tribe.

ARTICLE II.
CHIEFS.

1. The Elective Chiefs of this Tribe shall consist of a Sachem, Senior
Sagamore, Junior Sagamore, Prophet, Chief of Records, and Keeper of Wam-
pum— all of whom must be members of the Chief's Degree.

A Collector of Wampum may be elected, who must be a member of the
Chiefs Degree.

The Prophet must be a Past Sachem.

2. The appointed Chiefs shall consist of a First and Second Sannap, Guard
of the Wigwam, Guard of the Forest, four Warriors and four Braves.

ARTICLE III.
QUALIFICATIONS OF CHIEFS.

1 . After the Tribe has been instituted two great suns, no brother shall be
eligible for Senior Sagamore, unless he has served one term as Junior Saga-
more ; nor Sachem unless he has served one term as Senior Sagamore.

2. No brother resigning, or who may be removed from a position previous
to the expiration of the term for which he has been elected, unless it be
to fill a higher position, shall be entitled to the honors ; but the incumbent
who shall fill the residue of the term, shall be entitled to the full honors
thereof.

ARTICLE IV.

ELECTION OF CHIEFS. 1

1 . The election for Chiefs shall take place at the last stated council in the
Hot and Hunting moons ; and the nominations may be made two seven suns
previous to the election.

2. The Chief of Records and Keeper of Wampura, shall be elected for one
great sun ; and, if the Tribe deem it expedient, a Collector of Wampum may

1 The Chiefs elected (at the institution of a Tribe) more than two moons prior to
the close of a term, shall be entitled to the full honors thereof.

572

IMPROVED ORDER OF RED MEN.

be chosen for the same period, to perform such duties as the By-Laws may
prescribe.

3. The election shall be by ballot, and a majority of the votes polled shall
be necessary to a choice.

ARTICLE V.

RAISING AND APPOINTING OF CHIEFS.

1 . The raising up of Chiefs shall take place on the first council sleep of the
Cold and Buck moons, unless a dispensation has been granted to postpone
the same. Tribes may have their Chiefs raised up in public, provided a dis-
pensation has been first obtained.

2. The Sachem shall appoint the various appointive Chiefs named in the
Constitution.

ARTICLE VI.

DUTIES OF SACHEM.

The Sachem shall act as presiding chief of the Tribe ; enforce a rigid ad-
herence to the Constitution, Laws and Ritual of the Order ; give the casting
vote whenever the Tribe may be equally divided upon any question before it,
except when the yeas and nays are taken ; sign all orders for wampum that
may be ordered by the Tribe ; appoint a majority of all committees not other-
wise provided for ; convene special councils of the Tribe whenever requested
in writing by five brothers so to do, and perform such other duties as may be
required of him by his chieftaincy, the By-Laws, or by a vote of the Tribe.

ARTICLE VII.
DUTIES OF SENIOR SAGAMORE.

The Senior Sagamore shall see that the brothers demean themselves in an
orderly manner ; preside in the absence of the Sachem ; appoint a minority
of all committees not otherwise provided for, and perform such other duties as
may be prescribed by the By-Laws, or required of him by a resolution of the
Tribe.

ARTICLE VIII.
DUTIES OF JUNIOR SAGAMORE.

The Junior Sagamore shall aid the Senior in preserving order and decorum,
and take his seat when 1 e is absent. When the Sachem and Senior are
absent, he shall preside.

ARTICLE IX.
DUTIES OF CHIEF OF RECORDS.

i . The Chief of Records shall keep an accurate record of the proceedings
of the Tribe, have charge of the seal, keep correct accounts between the Tribe
and its members ; receive all Wampum due the Tribe, and pay the same over
to the Keeper of Wampum, taking his receipt for the same.

LEGISLATION, CONSTITUTIONS, ETC. 573

2. He shall, at the end of each six moons' term, furnish the Great Chief of
Records of the Great Council of the United States, a report containing the
whole number of members, those over three, six and nine moons in arrears;
the amount of wampum received by the Tribe, the amount expended for
benefits, funerals and other purposes ; amount invested ; the number and
names of those adopted, admitted by card, reinstated, withdrawn, suspended,
expelled, deceased and rejected, together with the names of the Chiefs elect,
and a list of Past Sachems not more than three moons in arrears, and for-
ward the same with a tax of ten inches for each member on the books at the
close of each six moons1 term, within seven suns after the first council sleep
of the term.

3. At the expiration of his term he shall deliver to his successor all books,
papers and other matters belonging to his Chieftaincy.

ARTICLE X.
DUTIES OF KEEPER OF WAMPUM.

1 . The Keeper of Wampum shall attend each council of the Tribe ; receive
all wampum due the Tribe, giving his receipt therefor ; keep regular and
correct accounts of all wampum received and paid by him, and report the
condition of the belt at the end of each term ; pay all orders authorized by a
vote of the Tribe, attested by the Sachem and Chief of Records.

2. He shall have his accounts ready for settlement on the sleep succeed-
ing the election, and attend the committee for that purpose whenever
requested. He shall deliver to his successor (or to a committee appointed
to receive the same), at the expiration of his term, resignation, or removal,
all wampum remaining in the belt, and all books, papers, or other matter
appertaining to his chieftaincy. He shall, before entering upon his duties,
give such security as the Tribe may require.

ARTICLE XI.
DUTIES OF COLLECTOR OF WAMPUM.

The Collector of Wampum (if the Tribe elect one), shall assist the Chief
of Records in the performance of his duties, act for him in his absence and
perform such other duties as the Tribe may direct.

ARTICLE XII.
APPOINTED CHIEFS.

The appointed chiefs shall perform such duties as may be required of them
by the Tribe, Charge Books, and Laws of the Order.

ARTICLE XIII.
REMOVALS AND VACANCIES.

i. Any Chief may be removed for inattention to the duties of his chief-
taincy, or conduct unbecoming a member of the Order, after trial and con-

574 IMPROVED ORDER OF RED MEN.

viction. Every Chief against whom charges are preferred shall fill his
chieftaincy until the same has been determined, unless otherwise ordered by
a two-thirds vote of the members present.

2. Any elective or appointed Chief absent for four consecutive council
sleeps, or more than three moons in arrears for seven suns1 dues, may be
removed by a vote of the Tribe, provided he has had at least one seven suns'
notice to show cause why he should not thus be dealt with.

3. All vacancies shall be filled by election or appointment according to the
nature of the chieftaincy, and the Chief so elected and serving to the end of
the term shall be entitled to the honors thereof.

ARTICLE XIV.
MEMBERSHIP.

1. No person shall be adopted into a Tribe of the Order except a free
white male, of good moral character and standing, of the full age of twenty-
one great suns, who believes in the existence of a Great Spirit, the Creator and
Preserver of the Universe, and who is possessed of some known reputable
means of support, and free from all infirmities that might render him burden-
some to the Tribe.

2. An application for adoption must be recommended by two brothers in
good standing, and accompanied by one-half the adoption fee. The applica-
tion shall be referred to a committee of three, who shall make a strict investi-
gation of the health, character and qualifications of the applicant, and report
at the next council .

3. Upon the report of the committee a ballot shall be taken, and if two or
more black twigs shall have been deposited, action on the application shall
be deferred until the next stated council of the Tribe, when another ballot
shall be had, and if not more than three of the twigs then cast are black, the
candidate shall be declared elected. If rejected, his fee mus-t be returned to
him, and his application shall not be renewed in any Tribe of the Order for
the space of six moons thereafter.

4. No pale face can be adopted for a less sum than three fathoms.

5. Any brother of the Order holding a withdrawal card, or dismissal cer-
tificate, desirous of becoming a member of a Tribe, shall make application as
in case of a pale face, accompanying his application with his withdrawal card,
or dismissal certificate, which shall be referred to a committee of three, whose
duty it shall be to report as to his standing and qualifications at a stated
council, when a ballot shall be had, as in case of a pale face.

6. Should a pale face neglect or refuse to present himself for adoption
within six seven suns from the date of his election (unless a satisfactory ex-
cuse be given), the proposition fee shall be forfeited to the Tribe, and he
cannot be admitted except by a new election.

7. No proposition for membership shall be withdrawn after it has been
referred to a committee, except by unanimous consent, and in all cases a
ballot shall be had whether the report be favorable or unfavorable.

LEGISLATION, CONSTITUTIONS, ETC. 575

8. No Tribe shall adopt a pale face resident of another State reservation
unless by consent of the Great Sachem of such reservation ; nor confer
degrees upon a member of another Tribe, except by permission, under seal,
of the Tribe to which said member belongs.

ARTICLE XV.
REINSTATEMENT.

1 . A member suspended for non-payment of dues, wishing to be reinstated,
shall make application therefor to the Tribe, when a committee of three shall
be appointed, who shall investigate his fitness for membership, and on the
report of the committee a ballot shall be had, and if not more than three
black twigs appear against him, he shall be declared elected.

2. A member applying for reinstatement within one great sun of his
suspension, shall pay one great sun's dues ; if after one great sun, he shall
pay the same fee as a pale face of the same age.

3. A member suspended for improper conduct shall, at the expiration of
the time for which he was suspended, be reinstated ; and shall pay all dues
and assessments accrued during his suspension. Should he be guilty of
improper conduct during his suspension, he shall be liable to trial as provided
for in the Code of Procedure.

ARTICLE XVI.
CARDS AND DISMISSAL CERTIFICATES.

1. A member may withdraw from his Tribe upon a personal or written
application, by paying all dues and demands against him on the books,
together with a fee for his card (which shall not be less than twenty-five
inches), and provided there be no charges pending against him.

2. A member desirous of visiting a Tribe outside of his own reservation
must pay all dues and demands against him for the current term, and receive
a certified receipt signed by the Sachem and attested by the Chief of Records
with the seal, which shall be the only evidence to prove him in good
standing.

3. A member suspended for non-payment of dues, desirous of joining a
Tribe in the same reservation, after one great sun's suspension, shall be
entitled to receive, and the tribe shall grant, upon proper application, a
Dismissal Certificate upon the payment of not less than one fathom nor more
than one great sun's dues.

4. A member suspended for non-payment of dues, wishing to regain
membership in another reservation, shall be entitled to receive, and the
Tribe shall grant, upon proper application, a Dismissal Certificate upon the
receipt of not less than one fathom nor more than one great sun's dues.

5. In aH cases wherein a Tribe has refused to reinstate a member sus-
pended for non-payment of dues, he shall be entitled to receive, and the Tribe
shall, upon proper application, grant a Dismissal Certificate upon the receipt
of one fathom.

576 IMPROVED ORDER OF RED MEN.

6. Dismissal Certificates may be received upon deposit in any Tribe,
under the same laws as withdrawal cards, but the privilege of visiting shall
not be awarded to the holder of a Dismissal Certificate.

ARTICLE XVII.
DEGREES.

1. Brothers desirous of advancing should make application for degrees in
open council ; the application shall be referred to the Tribe while working in
the degrees ; a ballot shall be had, and if not more than three black twigs are
cast it shall be granted. If rejected, the application cannot be renewed for
three moons.

2. Any brother in good standing who has been a member of his Tribe for
one seven suns, may apply for the Hunter's Degree ; and one seven suns
after he shall have received that degree he may apply for the Warrior's
Degree ; and one seven suns after he shall have received that degree, he may
apply for the Chief's Degree. In cases of necessity, on application with the
requisite fee, the Great Incohonee, or his Deputy, may grant dispensations
to confer degrees in less time than required by the foregoing clause.

3. The fees to be paid on application for the Hunter's, Warrior's or
Chief's Degree, shall not be less than one fathom each.

4. The elective Chiefs shall see that the degrees are properly conferred.

5. This Tribe shall not confer degrees upon a brother of another Tribe,
without its consent given under seal.

ARTICLE XVIII.
DUES.

Every member of this Tribe shall pay into the Wampum Belt thereof such
sums as the By-Laws may prescribe, which shall not be less than ten inches
per seven suns.

ARTICLE XIX.
BENEFITS.

1 . Any brother qualified as required by this Constitution and the By-Laws
of this Tribe, if unable to follow the hunt (his usual occupation), and to such
an extent as to disqualify him from following some other occupation, shall be
entitled to receive from the Wampum 'Belt such sum as the By-Laws may
prescribe ; provided, his disability does not result from his own improper
conduct ; and, provided further, that the Tribe may enact a By-Law that no
benefits shall be allowed for the first seven suns' disability. They may also
provide for a graded scale of benefits.

2. A member unable to follow the hunt and residing beyond the jurisdic-
tion of the Relief Chiefs, desiring to receive seven suns' benefits, shall cause
to be presented to his Tribe a written application, accompanied by his physi-
cian's certificate, stating the time in attendance and the nature of his sickness

LEGISLATION, CONSTITUTIONS, ETC, 577

or disability, with directions how the wampum shall be forwarded (at his
risk), attested by the Sachem and Chief of Records under seal of a Tribe in
his vicinity or a justice of the peace, and such other proof as may be required.
He shall not be entitled to seven suns1 benefits for more than four seven suns
preceding such application.

3. In the event of the Great Spirit calling a beneficial member from the
hunting grounds of his fathers, the Tribe shall appropriate the amount pre-
scribed in the By-Laws (not less than twenty fathoms), toward defraying the
funeral expenses, to be paid to such person as the brother may designate ;
pror'ided, that should the Relief Chiefs be satisfied that said benefits would
be diverted from that purpose, they may see that said expenses are paid, not
exceeding the amount specified in the By-Laws.

4. A member shall not be entitled to benefits for any disease or infirmity
with which he was afflicted previous to his admission into the Tribe, nor
when so afflicted as to prevent him from following his usual occupation but
able to pursue some other business, or for any sickness or disability origi-
nating from intemperance or immoral conduct ; or while any charge is pending
against him, but, when he has been acquitted, after due trial, he may claim
for the time, if otherwise entitled. A member, if unable to follow the hunt,
when in arrears to the Tribe to the amount of more than three moons1 dues
and fines, cannot by payment of such arrears become entitled to benefits dur-
ing that sickness or disability ; nor can a member while receiving benefits
become in arrears so as to debar him therefrom, it being the duty of the
Sachem to pay to the Chief of Records, from the wampum drawn for his
benefits, a suni sufficient to prevent his becoming in arrears to the Tribe to
the amount of more than three moons1 dues. No member shall be entitled
to seven suns1 or funeral benefits unless he shall have been a member of the
Tribe for at least six moons.

5. In case the wampum shall at any time be reduced to a less amount than
five feet for each member, or to less than fifty fathoms, the Tribe may make
application to the Great Incohonee for a dispensation to suspend the payment
of benefits, or to reduce the same below the amount fixed jn their By-Laws.
The resolution to apply must be read at two councils, and be adopted by a
vote of two-thirds of the members present. The Great Incohonee, upon
being satisfied of the inability of the Tribe, may grant such dispensation.

ARTICLE XX.
CHARGES AGAINST MEMBERS.

(See pages 562, 563, 564, 565, and 566, substituting for " Great Sachem "
the words "Great Incohonee.") On page 566 substitute for Section 18 the
following sections numbered 18 and 19.

18. A member three moons in arrears for fines or dues shall not be entitled
to the password, hold chieftaincy or vote.

19. Any brother who shall refuse or neglect to pay his fines or dues, as

578 IMPROVED ORDER OF RED MEN,

prescribed by the by-laws, for one great sun, shall be suspended, unless other-
wise ordered by the Tribe.

General Instructions for Commissioners appointed by Tribes to take
testimony (see page 566).

ARTICLE XXI.
PUBLIC DISPLAYS.

No concert, festival, or other public assemblage except funerals, shall be
allowed without permission, nor shall any brother appear in the regalia or
costume of the Order at any concert, festival, public assemblage or procession,
unless by permission of the Great Council, Great Incohonee, or Deputy
Great Incohonee.

ARTICLE XXII.

KINDLING THE COUNCIL FIRE.

The council fire of this Tribe shall be kindled on such sleeps, and at such
time, as the By-Laws may designate ; provided that Sunday shall not be
selected for regular councils.

ARTICLE XXIII.
QUORUM AND DISSOLUTION.

1 . Five members or more, including one qualified to preside, shall consti-
tute a quorum for the transaction of business ; and if a quorum only be pres-
ent no wampum shall be appropriated (except for benefits) without unanimous
consent.

2. A Tribe should not be dissolved as long as seven members are willing
to continue it.

3. Should a Tribe become extinct, all the books, wampum, papers,
regalia and other private matters shall be forwarded to the Great C. of R.
ofU. S.

ARTICLE XXIV.

INTERPRETATION OF LAWS.

The provisions of this Constitution shall be interpreted and construed
according to their most plain and obvious meaning ; and should any doubt
arise as to the proper construction of any clause or article thereof, it shall be
referred to the Great Incohonee, whose decision shall be final, until reversed
by the Great Council of U. S.

ARTICLE XXV.
REGALIA.

No brother shall be permitted to wear any regalia except that belonging
to his rank or station in the Tribe.

LEGISLATION, CONSTITUTIONS, ETC. 579

ARTICLE XXVI.
BY-LAWS — ALTERATIONS AND AMENDMENTS.

1. By-Laws may be made by each Tribe for its special government,
provided they do not contravene this Constitution, and shall have received
the approval of the Committee on Constitution and Laws of the Great Coun-
cil of United States.

2. No alteration or amendment can be made to this Constitution for five
great suns, and not then unless the same be offered in writing at a regular
stated Council of the Great Council of United States, and receive the votes
of two-thirds of the members present at the next stated council, whereupon it
shall become a part of this Constitution.

RULES OF ORDER.

1 . The Sachem having taken his seat, the chiefs and brothers shall clothe
themselves with appropriate regalia, take their respective seats, and at the
sound of the tomahawk observe general silence.

2. The business shall be proceeded with in the order prescribed in the
Charge Book.

3. The Sachem shall preserve order and pronounce the decision of the
Tribe on all subjects ; he shall decide questions of order without debate,
subject to an appeal to the Tribe by any three brothers — on which appeal
no brother shall speak more than once, when the question before the Tribe
shall be : " Shall the decision of the Sachem stand as the judgment of the
Tribe?1' which question shall be taken by the Senior Sagamore.

4. During the reading of the records, communications, and other papers,
or when a brother is addressing the Sachem or Tribe, silence shall be ob-
served in the wigwam.

5. Any brother who shall misbehave himself in the council of the Tribe,
disturb the order or harmony thereof, either by abusive, disorderly, or profane
talk, or refuse obedience to the Sachem, shall be admonished of his offense
by the presiding chief; and if he offend again, he shall be excluded from
the wigwam for the sleep, and afterwards dealt with as the By-Laws pre-
scribe.

6. No brother shall be interrupted while speaking, except it be to call him
to order, or for the purpose of explanation.

7. If a brother, while speaking, be called to order, he shall, at the request
of the Sachem, take his seat until the question of order is determined, and
permission given him to proceed.

8. Every brother, when he speaks or offers a motion, shall rise and respect-
fully address the Sachem. Brothers speaking shall confine themselves to the
question under debate and avoid all personality and indecorous language.

9. If two or more brothers rise to speak at the same time, the Sachem shall
decide which is entitled to the floor.

580 IMPROVED ORDER OF RED MEN.

10. No brother shall speak more than once on the same question. until all
the brothers -wishing to speak shall have had an opportunity to do so, nor
more than twice without permission of the Sachem. Each brother, while
speaking, shall designate the chief or brother spoken of by his proper rank
or title, according to his standing in the Order.

11. No motion shall be subject to debate until it shall have been seconded
and stated from the chair. It shall be reduced to writing at the request of
any member.

12. When a question is before the Tribe no motion shall be in order ex-
cept to quench the council fire ; to lay on the table ; the previous question ;
to postpone indefinitely ; to postpone for a certain time; to divide; to com-
mit, or to amend — which motions shall severally have precedence in the
order herein arranged.

13. No brother of another Tribe, except a chief of the Great Council, shall
be allowed to speak without permission of the Sachem.

14. On the call of five brothers a majority of the Tribe may demand the
previous question, which shall always be put in this form : " Shall the main
question be now put?" and until it is decided shall preclude all further
amendments and debate.

15. When a blank is to be filled the question shall be first taken upon the
highest sum or number, and the longest and latest time proposed.

1 6. Any brother may call for a division of the question when the sense
will admit of it ; but a motion to strike out and insert shall be indivisible,
except at the option of the mover.

17. Before putting a motion the Sachem. shall ask; "Is the Tribe ready
for the question?" If no brother rise to speak the Sachem shall rise and put
the question ; and after he has on that subject risen, no brother shall be per-
mitted to speak.

18. All communications, petitions and memorials shall be presented through
a brother of the Tribe, or by the Sachem. A brief statement of their con-
tents shall be entered on the records.

19. Any brother may excuse himself from serving on a committee, if at
the time of his appointment he is a member of two other committees. No
brother can be appointed on a committee when absent from the Tribe.

20. The brother first named on a committee shall act as chairman until
another is chosen by the brothers of the committee. The mover of a resolu-
tion referred to a special committee is usually the first named thereon.

21. No committee can be finally discharged until all the debts contracted
by it shall have been paid.

22. A motion to quench the council fire is always in order after the regular
business has been gone through, which motion shall be decided without de-
bate ; but, if decided in the affirmative, the council is not closed until the
council fire is quenched in due form.

23. A motion to lie on the table shall be decided without debate.

24. When a question is postponed indefinitely it shall not be acted on
during that or the next succeeding stated council.

LEGISLATION, CONSTITUTIONS, ETC. 581

25. No motion to reconsider a vote shall be received unless made by a
brother who voted with the prevailing side in the first instance.

26. No brother shall be permitted to speak or vote unless clothed in regalia
according to his rank or station in the Tribe.

27. On the call of five brothers, the yeas and nays shall be taken; when
every brother shall vote, and the names and manner of voting shall be entered
on the records.

FORMS.

"Forms for Charges," "Notice to Accused," "Form of Subpoena to
Accused," " Form of Subpoena to Accuser or Witness," " Report of Com-
mittee," " Notice to Accused as to Report," and " Form of Appeal from
the action of a Tribe " will be found on pages 567, 568, and 569.

DEGREE OF POCAHONTAS.

CONSTITUTION.

•

RULE I.
TITLE.

This body shall be known as — Council No. — , of the DEGREE OF

POCAHONTAS, IMPROVED ORDER OF RED MEN.

RULE II.
MEMBERSHIP.

Any member of the Improved Order of Red Men who has been exalted to
the Chief's degree, free white, and is in good standing in his Tribe, and any
white woman over 18 years of age, of good moral character, shall be eligible
to membership in any Council of the Degree of Pocahontas.

RULE III.
OBJECTS.

Among the objects of this Degree shall be the moral advancement of the
members of the Improved Order of Red Men, their families and lady friends,
for the promotion of social enjoyment among the members of the Degree,
and the general welfare and prosperity of the Order.

RULE IV.

CHARTERS.

Charters may be granted by Great Councils to establish Councils in their
jurisdiction upon the application of not less than twenty persons, ten of whom
shall be members of the Improved Order of Red Men, who have been ex-
alted to the Chiefs,, Degree. The charter fee shall not be less than fifteen

5§2 IMPROVED ORDER OF RED MEN.

fathoms, for which the Council shall receive the charter, rituals, proposition
book, and unwritten work of the Degree.

Councils shall be under the control of the Great Council within whose
jurisdiction they may be located.

In jurisdictions where no Great Councils exist, application must be made
to, and charters granted by, the Great Council of the United States, in
accordance with Article XIII, Constitution, Great Council of the United
States.

RULE V.
COUNCILS.
Councils shall kindle their council fires at least once a moon.

RULE VI.
CHIEFS.

1. The Elective Chiefs shall be Pocahontas, Wenonah and Powhatan,
who shall be chosen by ballot, to serve six moons, and the Keeper of Records
and Keeper of Wampum, who shall be chosen for twelve moons. The Coun-
cil may select a Collector of Wampum to keep the wampum accounts of the
Council.

2. The retiring Pocahontas shall fill the stump of Prophetess. At the
institution of the Council the sister selected as Prophetess shall receive the
honors of a Past Chief.

3. Past officers of organizations that were in existence prior to the pro-
mulgation of the Degree of Pocahontas, said bodies having accepted the
provisions of the law, shall be entitled to the rank and honors of Past
Chiefs.

4. The appointed Chiefs shall be two Scouts, two Runners, two Guards,
two Counsellors and four Warriors, to be appointed by the Pocahontas.

RULE VII.
RAISING UP OF CHIEFS.

The raising up of Chiefs shall take place on the first council sleep of the
term, unless a dispensation has been granted to postpone the same. Councils
may have their Chiefs raised up in public, provided a dispensation has been
first obtained.

RULE VIII.
VACANCIES.

All vacancies by removal, death, suspension, resignation or otherwise,
shall be filled by election or appointment, as the case may be, to serve the
residue of the term, and the Chiefs so serving shall be entitled to the honors
of the term.

LEGISLATION, CONSTITUTIONS, £TC. 583

RULE IX.
APPLICATION FOR MEMBERSHIP.

1. An application for adoption must be recommended by two members in
good standing, and accompanied by one-half the adoption fee. The applica-
tion shall be referred to a committee of three, who shall make a strict investi-
gation of the health, character and qualifications of the applicant, and report
at the next council.

2. Upon the report of the committee, a ballot shall be taken, and if two
or more black twigs shall have been deposited, action on the application shall
be deferred until the next stated council of the Council, when another ballot
shall be had, and if not more than three of the twigs then cast are black, the
candidate shall be declared elected. If rejected, the application shall not be
renewed in any Council of the Order for the space of six moons thereafter.

3. No proposition for membership shall be withdrawn after it has been
referred to a committee, except by unanimous consent, and in all cases a
ballot shall be had whether the report be favorable or unfavorable.

4. No Council shall adopt a pale face resident of another State reservation
unless by consent of the Great Sachem of such reservation.

5. Any member of the Degree holding a withdrawal card, desirous of
becoming a member of a Council, shall make application as in case of a pale
face, accompanying the application with a withdrawal card, which shall be
referred to a committee of three, whose duty it shall be to report as to his or
her standing and qualifications at a stated council, when a ballot shall be had,
as in case of a pale face.

6. Application for a withdrawal card shall be made either personally or
in writing, and the same shall be granted, provided the member is clear upon
the books of the Council, free from charges, and there be no valid objections.

7. Any withdrawal card may be revoked for cause by the Council granting
the same, and when so revoked the person holding said card shall be subject
to the Council which issued the same. A withdrawal card may be renewed
if lost or destroyed.

8. A member suspended for non-payment of dues, desirous of joining
a Council in the same reservation, after one great sun's suspension, shall be
entitled to receive, and the Council shall grant, upon proper application,
a Dismissal Certificate upon the payment of not less than one fathom nor
more than one great sun's dues.

9. A member suspended for noh-payment of dues, wishing to regain
membership in another reservation, shall be entitled to receive, and the
Council shall grant, upon proper application, a Dismissal Certificate upon
the receipt of not less than one fathom nor more than one great sun's dues.

10. In all cases wherein a Council has refused to reinstate a member
suspended for non-payment of dues, he or she shall be entitled to receive,
and the Council shall, upon proper application, grant a Dismissal Certificate
upon the receipt of one fathom.

11. Dismissal Certificates may be received upon deposit in any Council,

584 IMPROVED ORDER OF RED MEN.

under the same laws as withdrawal cards, but the privilege of visiting shall
not be awarded to the holder of a dismissal Certificate.

RULE X.

FEES.
The admission fee shall not be less than one fathom.

RULE XL
DUTIES OF CHIEFS.

The Chiefs shall perform the duties of similar Chiefs as are laid down in
the rules for government of the Tribes of the Improved Order of Red Men,
as adopted and promulgated by the Great Council in whose reservation they
may be located.

RULE XII.
LAWS.

1. Councils may establish laws for the carrying into effect the beneficial
feature of the Improved Order of Red Men, by the enactment of laws pro-
viding for the payment of seven suns and funeral benefits.

2. Councils must have a seal with an appropriate device, which shall be
affixed to all official documents emanating therefrom.

3. A member shall at all times be allowed to visit and attend any Council
of the Degree, in conformity with the ritual, provided he or she is legally in
possession of the password.

4. Charges, trials and penalties against members of the Degree of
Pocahontas, shall be governed by the Code of Procedure, as adopted by the
Great Council of the United States.

RULE XIII.
BY-LAWS.

Councils may establish By-Laws for their own government, provided they
do not contravene these rules, and the laws and usages of the Order, but the
same shall not go into effect until they receive the approval of the proper
authority under whose jurisdiction they are.

RULE XIV.
REPORT.

Great Councils shall make out and present to the G. C. of R. of G. C. of
U. S. a report every great sun of the standing of the Councils of the Degree
of Pocahontas under their jurisdiction.

LEGISLATION, CONSTITUTIONS, ETC. 585

RULE XV.
DISTRICTS — TAX — GREAT SUN COUNCIL.

1 . Great Councils may establish Districts in their reservations, and they
may provide that the Great Sachem may appoint a Deputy to act as the
representative of the Great Sachem, who shall have charge of the Councils
located in the District.

2. Past Chiefs shall be eligible to the chieftaincy of Deputy.

3. Great Councils may enact laws taxing Councils of this degree.

4. Great Councils may establish rules by which a Great Sun Council of
the members of the Degree of Pocahontas can be held at such time and
place as they may deem proper, and regulations designating the business
that may be transacted thereat. At such councils, Past Chiefs, Past Sachems
who are members, and those who may be selected as representatives from
the various councils, shall be entitled to a seat and a voice in the
deliberations.

RULES OF ORDER.

1. The Pocahontas having taken her seat, the chiefs and members will
clothe themselves with appropriate regalia, take their respective seats, and
at the sound of the tomahawk there shall be general silence.

2. The business shall be proceeded with in the manner prescribed in the
Charge Book.

3. The Pocahontas shall preserve order and pronounce the decision of
the Council on all subjects ; she shall decide questions of order without
debate, subject to an appeal to the Council by any three members — on
which appeal no member shall speak more than once, when the question
before the Council shall be : " Shall the decision of the Pocahontas stand
as the judgment of the Council ? " which question shall be taken by the
Wenonah.

4. During the reading of the records, communications, and other papers,
and when a member is addressing the Pocahontas or Council, silence shall
be observed in the wigwam.

5. Any members who shall misbehave in the council, disturb the order or
the harmony thereof, either by abusive, disorderly, or profane language,
or shall refuse obedience to the Pocahontas, shall be admonished of their
offense, and if they offend again, they shall be excluded from the teepee for
the sleep, and afterwards dealt with as the By-Laws prescribe.

6. No member shall be interrupted while speaking, except it be to be
called to order, or for the purpose of explanation.

7. If a member, while speaking, be called to order, he shall, at the
request of the Pocahontas, take his seat until the question of order is
determined, and permission given him to proceed.

8. Every member, when speaking or offering a motion, shall rise and
respectfully address the Pocahontas. Members speaking shall confine them-

586 IMPROVED ORDER OF RED MEN.

selves to the question under debate and avoid all personality and indecorous
language.

9. If two or more members rise to speak at the same time, the Pocahontas
shall decide which is entitled to the floor.

10. No member shall speak more than once on the same question until
all the members wishing to speak shall have had an opportunity to do so, nor
more than twice without permission of the Pocahontas. Each member,
while speaking, shall designate the chief or member spoken of by their proper
rank or title, according to their standing in the Order.

1 1 . No motion shall be subject to debate until it shall have been seconded
and stated from the chair. It shall be reduced to writing at the request of
any member.

12. When a question is before the Council no motion shall be in order
except to quench the council fire ; to lay on the table ; for the previous
question ; to postpone indefinitely ; to postpone for a certain time ; to divide ;
to commit, or to amend — which motions shall severally have precedence
in the order herein arranged.

13. No member, except a chief of the Great Council, or a member of the
Council, shall be allowed to speak without permission of the Pocahontas.

14. On the call of three members a majority of the Council may demand
the previous question, which shall always be put in this form : " Shall the
main question be now put?" and until it is' decided shall preclude "all further
amendments and debate.

15. When a blank is to be filled the question shall be first taken upon the
highest sum or number, and the longest and latest time proposed.

1 6. Any member may call for a division of the question when the sense
will admit of it ; but a motion to strike out and insert shall be indivisible,
except at the option of the mover.

17. Before putting the question the Pocahontas shall ask : " Is the Council
ready for the question ? " If no member rises to speak the Pocahontas shall
rise and put it ; and after she has risen, no member shall be permitted to
speak.

1 8. All communications, petitions and memorials shall be presented through
a member of this Council or by the Pocahontas. A brief statement of their
contents shall be entered on the records.

19. Any member may be excused from serving on a committee, if at the
time of his appointment he is on two other committees. No member can
be appointed on a committee when absent from the Council.

20. The member first named on a committee shall act as chairman until
another is chosen by the members of the committee. The mover of a resolu-
tion referred to a special committee is usually the first named thereon.

21. No committee can be finally discharged until all the debts contracted
by it shall have been paid.

22. A motion to quench the council fire is always in order after the
regular business has been gone through, which motion shall be decided
without debate. If decided in the affirmative, it is not quenched until the
council is closed in due form.

LEGISLATION, CONSTITUTIONS, ETC,

587

23. A motion to lie on the table shall be decided without debate.

24. When a question is postponed indefinitely it shall not be acted on
during that or the next succeeding stated council.

25. A motion to reconsider the vote upon any question in a Council must
be made at the same Council, but its consideration may be postponed to
a subsequent Council, but cannot be received unless made by a member who
voted with the majority in the first instance.

26. No brother shall be permitted to speak or vote unless clothed in
regalia.

27. On the call of three members, the yeas and nays shall be ordered ;
when every member shall vote, and the names and manner of voting shall be
entered on the records.

CHAPTER XIII.

DEGREE OF POCAHONTAS.

IN all ages the poet has sung and the historian has written
of the influence of woman upon the destinies of the world.
Her assistance has made success possible where without it
failure was inevitable. Her refining influence has lifted man
from the base and sordid passions inherent to his nature and
brought him, if not to perfection, yet a little nearer the divine
ideal. What more appropriate, then, than that she should be
called upon, and her influential co-operation secured in an
organization like ours, whose mission is "to visit the sick, to
relieve the distressed, bury the dead, and to educate the
orphan." On woman falls the chief burden of sorrow which
the trials and tribulations of the world visit, as a seemingly
inevitable legacy, upon mankind. Like gold from the crucible,
she emerges from the sorrow and becomes at once the guide
and consolation of man, — guiding him to a better life and
consoling him in misfortune and distress.

Nearly fifty years ago the first attempt was made to engraft
upon the laws of the Order legislation which should provide
for an auxiliary branch, or degree, into which might be admitted

the female relatives of members of the Order. The various

attempts in this direction are recorded in that chapter of this
history devoted to the extracts from the written records of the
Great Council of the United States. It will there be seen that
the Great Council of the United States steadily refused to give
heed to the appeals made in behalf of such a degree, and it
was not until the council of the Great Council of the United
States held at Elmira, N.Y., in G.S.D. 394 (September, 1885),
that positive action was taken and legislation adopted which
permitted the establishment of Councils of the Degree of
Pocahontas. At this council rules and regulations were adopted

588

DEGREE OF POCAHQNTAS. 589

to go into effect on and after January i, 1886, under which
Councils of the degree could be organized. At the following
council of the Great Council of the United States, held at
Detroit in 1886, a ritual was presented and adopted.

This legislation was taken upon recommendation of the Great
Council of Massachusetts in whose reservation an organiza-
tion had been in existence for two years known as Pocahontas
Council, No. i, of Marblehead, Mass. Immediately after the
promulgation of the rituals governing the degree, this organiza-
tion was transformed into a Council of the Degree of Poca-
hontas.

The first Council of the Degree, instituted under the legal and
recognized laws of the Great Council of the United States, was
Wenonah Council, No. r, of Philadelphia, Pa., whose council fire
was lighted on the 28th sleep of Cold moon, G. S. D. 396 (Feb-
ruary 28, 1 887),' at Red Men's wigwam, 928 Race Street, in that
city.

The name of the degree is taken from the celebrated char-
acter in Indian history, Pocahontas, whose brief life presents a
touching and beautiful picture of grace, beauty, and virtue, as
well as of constant friendship to the palefaces, who repaid friend-
ship and hospitality with ingratitude and treachery.

We present herewith the legend of her life.

In the winter of 1607-8 Captain John Smith proceeded up
the Chickahominy River for the purpose of exploration. He fell
into an ambush, and was captured by a band of Indians, two or
three hundred in number, under the command of Opechanca-
nough, Sachem of the Pamunkeys, a reputed brother of Powhatan.
In trying to escape, Captain Smith fell into a swamp and was
finally captured. He escaped immediate death by diverting the
attention of his captors with a round ivory double compass-dial
which he presented to Opechancanough. He was tied to a tree
for the purpose of execution, but the chief in command inter-
ceded, his execution was postponed, and he was conducted to
the camp of Powhatan. On his arrival, the women and chil-
dren flocked around to gaze upon a being so different from
any they had ever seen before. The warriors of the tribe
immediately began a grand war dance, which Captain Smith
describes in these words : " A good time they continued this

590 IMPROVED ORDER OF RED MEN.

exercise, and then cast themselves in a ring dancing in such
severall postures, and singing and yelling out such hellish notes
and screeches, being strangely paynted, every one his quiver of
arrowes, and at his backe a club ; on his arme a fox or an otter's
skinne, or some such matter for a vambrace ; their heads and
shoulders paynted red, with oyle and pocones mingled together,
which scarlet-like color made an exceeding handsome show ; his
bow in his hand, and the skinne of a bird with her wings abroad
dryed, tyed of his head ; a piece of copper, a white shell, a long
feather, with a small rattle growing at the tayls of their snaks
tyed, or some such like toy." The dance was three times
renewed, Smith and the Sachem standing in the centre of the
band of warriors.

For several days Captain Smith was kept by the Indians, and
feasted with unbounded hospitality. On arriving at the village,
he was detained until Powhatan could receive him in proper
state. It was said that he was then introduced to the Chief, the
multitude hailing him with a tremendous shout as he walked in.
Powhatan — a majestic and finely-formed savage, with a marked
countenance, and an air of haughtiness, sobered down into
gravity by a life of sixty years — was seated before a fire, clothed
in a robe of raccoon skins, with all the tails hanging over him.
Around him sat the chiefs and other members of the tribe. All
had their heads and shoulders painted red ; many had their
hair decked with the white down of birds. Some wore a great
chain of white beads about their necks, but no one was
without ornament of some kind. Then followed a long and
solemn council to determine the fate of the captive. It was
decided he must die. Two large stones were brought in before
the Chief, and Smith was laid upon them, his head placed in
position for beating out his brains with clubs. At the fatal
moment when the weapons were raised and the blows about to
be given, Pocahontas, the daughter of Powhatan, rushed forward,
and earnestly entreated with tears that the captive might be
saved. Her request was at first rejected, and the signal given
to the executioners to complete their work. Pocahontas then
knelt down, put her arms about Smith, laid her head over his,
and declared he should not be killed, except she first perished.
Powhatan relented ; the decree was reversed, and the life of

DEGREE OF POCAHONTAS. 591

Captain Smith was saved. The Captain was detained as a
prisoner for two days longer, and then sent under guard to
Jamestown.

This celebrated scene is preserved in a beautiful piece of
sculpture over the western door of the Rotunda of the Capitol at
Washington. The group consists of five figures, representing
the precise moment when Pocahontas, by her interposition, saved
Smith from being executed. Smith is attired in military dress,
reclining on his elbow, his body extended ready to receive the
death blow from the war mace of the Indian who stands near his
head.

All the information which comes down to us describes Poca-
hontas as being a woman of remarkable grace, beauty, and
kindness of heart. Frequently by her interposition and
friendly warning the Colony at Jamestown was saved from
destruction. She was married to Mr. John Rolfe, by whom
she was taken to England. There she was received at Court
by both the King and Queen with the most flattering marks of
attention. Concerning her death it is thus written : " It is the
last and saddest office of history to record the death of this
incomparable woman, in about the 22d year of her age. This
event took place at Gravesend where she was preparing to em-
bark to Virginia with her husband and child." They were to
have gone out in 1617, and suitable accommodations had been
made on the ship of the Admiral. It was also recorded that
she died as she had long lived, a most sincere and pious Chris-
tian. Her death was a happy mixture of Indian fortitude and
Christian submission, affecting all those who saw her by her
beauty and virtue which were marked characteristics of her
life. Of the character of Pocahontas, it is remarked that con-
sidering all circumstances it is not surpassed by any in the
whole range of history ; and that for those qualities which more
especially do honor to our nature — a humane and feeling
heart, and unshaken constancy in her attachments — she stands
almost without a rival. She gave evidence of possessing, in a
high degree, every attribute of mind and heart which should be
and has been the ornament and pride of civilized woman in all
countries and times. Her unwearied kindness to the English
was entirely disinterested ; she encountered danger and suffer-

592 IMPROVED ORDER OF RED MEN.

ing, and every kind of opposition and difficulty to bestow it ; and
her aid was given modestly and unostentatiously, and without
wish for or hope of reward.

In 1892 the Bishop of Indiana visited England, and in an
article written after his return he says : —

" This noble Indian Princess, Pocahontas, of Virginia, was buried in the
chancel of St. George's Church, Gravesend, England. The knowledge
gained is from the church register, dated March 27, 1617. There is no mon-
ument in the church, as it was destroyed by fire in 1727. She had been on
a visit to England with her husband, where she had been received at court
and was about to return to Virginia, when she was taken sick aboard ship at
Gravesend and died, and her body was taken ashore and buried. The rector
of St. George's Church is about undertaking the restoration of the church and
extending the church. It would seem proper that some memorial of this dis-
tinguished Princess, and friend of the whites in the early settlement of Vir-
ginia, should be placed in this church where she was buried. Of course,
Rebecca Rolfe, as she was known after her marriage, was converted and a
church woman."

From the register of her burial the following is copied : —

"March 27. 1617.

" Rebecca Rolfe, the wife of John Rolfe gentleman, a Virginia lady born, is
buried in this chancel."

From Pocahontas some of the proudest families of Virginia
have been pleased to trace their lineage. The numerous de-
scendants of her son have been noted for their integrity, ability,
and culture, and have always ranked among the most distin-
guished Virginians. Of these John Randolph was a conspic-
uous example. It is related that an exciting debate took place
in the House of Representatives at Washington, on one side of
which was Mr. Randolph, and on the other, Mr. Jackson, also
of Virginia. Mr. Randolph had spoken and Mr. Jackson arose
to reply. He had not proceeded far when, having occasion to
refer to some part of the speech of Mr. Randolph, he alluded to
him as "My friend from Virginia." He had scarcely given
utterance to the word " friend," when Mr. Randolph sprang to
his feet, and looking first at Mr. Jackson and then at the
Speaker, keeping his arm extended meantime, and his long
bony finger pointed at Mr. Jackson, said in his peculiar
voice : —

DEGREE OF POCAHONTAS.

593

" Mr. Speaker ! I am not that gentleman's friend, Sir. I
have never been his friend, Sir, nor do I ever mean to be his
friend, Sir ! "

He then took his seat.

Mr. Jackson, meantime keeping his position on the floor,
looking first at Mr. Randolph and then at the Speaker, replied :

" Mr. Speaker, I am at a loss to know by what title to address
the honorable member from Virginia." Then pausing awhile
with his finger beside his hose, he said : " I have it, Sir — I
have it — it shall be" — looking Mr. Randolph full in the face
- " The Right Honorable Descendant of Her Majesty, Queen
Pocahontas ! "

The entire countenance of Mr. Randolph changed instantly
from a look of mingled aversion and contempt to a smile the
most complaisant and gracious, and he bowed most courteously,
giving evidence that of all the honors he ever coveted, that of
having descended from Pocahontas was the one he most
highly prized.

It seems fitting to conclude this chapter with the lines attrib-
uted to Miss F. N. Caulkins, of New Haven, Conn., based upon
the following : —

"Pocahontas, having renounced the religion of her ancestors, was bap-
tized in the small, rude church at Jamestown, by the name of Rebecca. In
Captain Smith's account of her, she is called ' the first Christian ever of that
nation — the first Virginian that ever spoke English.1 Again he says — 'In
London, divers courtiers, and others of my acquaintances, have gone with me
to see her, that generally concluded God had a great hand in her conversion.' "

" Not thou, the red-browned heroine, whose breast
Screened the brave captive from the axe's gleam ;
Not Pocahontas, lov'd, renown'd, caress'd,
But meek Rebecca, is my gentle theme.

" And yet she was a nut-brown maid, a child
Of tawny lineage — but of aspect bright —
A sunny gleam that through the woodlands wild,
Ran freely on, in her own path of light ;

" A golden arrow darting from the bow ;
A song-bird warbling in the lonely shade ; .
A mountain stream, in whose meand'ring flow,
The depth of Heaven, its own pure blue surveyed-

594 IMPROVED ORDER OF RED MEN.

" Star of Virginia, in her darkest hour,
Her joy, her theme of glory and of song ;
Her wild red rose, that in the Stuart's bower
Shed grace — not took it — from the courtly throng.

" Her — her I sing not — and yet her I sing —
Freed from earth-worship, cleansed from rites obscene ;
Who, from unnumber'd gods, to Zion's King
Escaping, waves her palm of deathless green.

" She prays — celestial brightness gilds her face,
And to resplendence fades her olive dye ;
She prays — the howling demons of her race,
Bewilder'd, from the dazzling vision fly.

" With folded arms before the fount she stood —
Encircled by the hush'd and rev'rent air ;
Her upward glance was a sweet hymn to God —
Her downward look, a soul-suffusing praye"r.

" The heavenly manna dropping from the shrine,
She gathered in her heart, and, bending low,
Bound her green leaf upon the living vine,
And felt its fragrant shadow round her flow.

" First Convert of the West! The Indian child
A matron stands — from whose sweet tongue
Flows the pure stream of English, undenTd —
Flows the deep anthem, and eternal song.

" She died afar — no pilgrim finds her tomb —
Unknown the spot, yet holy is the ground ;
The Saviour's breath there left its rich perfume,
And angels keep their guardian watch around.

" As Pocahontas, while these skies remain,
Still our Zodiac show the Virgin sign ;
But, as Rebecca, when yon stars shall wane,
Yon Heavens roll by, she, as a star, shall shine."

LL
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a.

CHAPTER XIV.

CHIEFTAINS' LEAGUE.

THE desire for a uniformed rank in the Order became mani-
fest when the tide of prosperity came in, and the permanence of
the organization seemed assured. The success of similar side
degrees in other organizations led men to suppose that the same
influence would be exerted upon our Order, if a degree could be
added, principally social in its nature, and whose members could
adopt a uniform, appropriate and attractive, to be used on public
occasions.

Attempts were made at various times to secure favorable
action by the Great Council of the United States, but it was not
until the council held at Elmira, N.Y., Corn moon, G. S. D. 394
(September, 1885), that the consent of the G. C. U. S. was
obtained and legislation adopted laying the groundwork for the
Chieftains' League.

At the above council Representative Henry Poole, of Michigan,
presented a document relating to a uniformed rank to be known
as the " Knights of Tammany," which was referred to the Com-
mittee on State of the Order. The Committee, after duly con-
sidering the subject, reported, "that there is a call in some
jurisdictions for a Uniformed Degree, is beyond question, and
it is time to accede to that call." The Committee also recom-
mended that the Great Chiefs, assisted by a special committee
of five, be appointed to report rules and rituals for said Uni-
formed Degree. The report was adopted, and the Great Chiefs,
with Past Great Incohonee A. J. Baker, of Pennsylvania, and
Charles H. Litchman, of Massachusetts, and Representatives
Henry Poole, of Michigan, August Graf, of Missouri, and George
T. Fowler, of Maryland, were appointed as the special committee
recommended.

At the council of the Great Council of the United States,
held in the city of Detroit, Mich., G. S. D. 395, this special

595

596 IMPROVED ORDER OF RED MEN.

committee submitted a report containing a code of laws for the
government of the Uniformed Degree. The committee instead
of recommending " Knights of Tammany," substituted the name
" Chieftains' League," for the title of the new branch of the
Order. It also recommended that the ceremony for the Bene-
ficial Degree Councils be used as the ceremony for the Uniformed
Degree. A new ritual, however, was adopted.

Immediately after the laws establishing the Uniformed Degree
were promulgated, Beneficial Degree Councils were merged
into Chieftains' Leagues, and new Leagues sprang up in every
section of the great reservation. Two State Leagues were
formed, Pennsylvania and New Jersey. At the next council
of the Great Council of the United States, held at Wilmington,
Del., G. S. D. 396, Representatives from State Leagues applied
for admission, and the members of the Great Council of the
United States realized that a mistake had been made in fram-
ing the laws governing the Uniformed Degree, which provided
for representation from State Leagues in accordance with the
laws governing representation for State Great Councils. The
difficulty was compromised for the time by admitting one
Representative from each State League.

The ritual which was adopted had at previous councils of the
G. C. U. S. been presented by the advocates of a higher degree.
The Chiefs were known as Bashaba, Senior Paniese, Junior
Paniese, Mishinewa, Prophet, Keeper of Records, Keeper of
Wampum, and Sannap.

From the first there seemed to be considerable friction be-
tween the League and the Order. This friction was due not to
any desire on the part of the members of the League in any
way to embarrass the Order. On the contrary, those whose
influence was strongest in its establishment were among the
most faithful members of the Order. But so much of the time of
the Great Council of the United States was taken up in the consid-
eration of legislation affecting the degree, that many of the mem-
bers of the G. C. U. S. expressed regret that the Degree had
been authorized. This feeling manifested itself strongly at the
council held at Chicago, in G. S. D. 397, but culminated finally
at the council held at Baltimore, G. S. D. 398, at which, by an
almost unanimous vote, resolutions were adopted as follows : —

CHIEFTAINS' LEAGUE.

597

" Resolved, That all Leagues and Great Leagues of Red Men, in the jurisdic-
tion of this Great Council, shall on and after the 1st sun of Sturgeon moon,
G. S. D.,398, be an independent organization, and not subject to any laws
or regulations of this Great Council, but are hereby authorized to form their
own Great League of the United States from the Leagues and Great Leagues
now existing.

" Resolved, That the Great Leagues or subordinate Leagues shall not trans-
gress in any way upon the Constitutional Laws of the Improved Order of Red
Men, and that present Chieftains of the various Leagues, be entitled to the
same honors and privileges as though they had served to the full end of their
term, and that Leagues shall not accept or retain members in the Chieftains'
League, unless said members first be members in good standing of the Chief's
Degree of the Improved Order of Red Men, and to retain membership in the
League members must continue membership in their respective Tribes."

Immediately after the quenching of the council fire, a meeting
of members of the Chieftains' League was held at which Past
Great Incohonee Ralph S. Gregory, of Indiana, presided, and
Past Great Sachem William J. Dinsmore, of Massachusetts,
acted as Secretary. The Chairman and Secretary were directed
to issue a call for a meeting of Representatives of all Leagues
to be held in New York City on the i6th of Cold moon,
G. S. D. 399.

This meeting was held and a large number of Representatives
was present. Past Great Sachem William J. Dinsmore, of Massa-
chusetts, was elected Chairman, and Past Great Sachem Thomas
D. Tanner, of Pennsylvania, Secretary.

Resolutions were adopted asking the Great Council of the
United States to reconsider its action and to give the League
another hearing.

A resolution was adopted to form a permanent organization,
to be known and styled " THE NATIONAL CHIEFTAINS' LEAGUE
OF THE UNITED STATES."

Committees were appointed to draft a code of laws and to
prepare a ritual, uniform, and a Manual of Arms and Drill.

Past Great Incohonee George B. Colflesh, of Maryland, was
elected Treasurer.

The first regular meeting of 'the National League was held at
Red Men's Hall, Philadelphia, 2ist sun, Worm moon, G. S. D.
399 (March 21, 1890).

At this meeting a ritual was adopted, and a code of laws, uni-
form, and a Manual of Arms and Drill.

598 IMPROVED ORDER OF RED MEN.

At this meeting, also, a declaration was made stating the
causes leading to the organization of the League, and a Pre-
amble adopted, as follows : —

HISTORICAL.

The Chieftains' League was created as a higher degree of the Improved
Order of Red Men, by the Great Council of the United States, and that
august body, in its wisdom, deeming it impracticable to properly legislate for
an Order or Branch with whom many of its members had no connection, saw
fit, on the I2th sun, Corn moon, G. S. D. 398, in Great Council assembled,
in the city of Baltimore, Md., to grant the Chieftains' Leagues their inde-
pendence, thus permitting only members of the Leagues to legislate for its
advancement.

Delegates from the various Leagues in the United States assembled in the
city of New York, on the i6th sun, Cold moon, G. S. D. 399, accepted the
conditions expressed by the Great Council, and organized the "National
Chieftains' League of the United States," and elected temporary Chieftains ;
adjourning to meet in Red Men's League Room, Philadelphia, on the 2ist
sun, Worm moon, where the permanent organization was perfected, and the
following Constitution, General Laws, etc., adopted, the Supreme Chieftains
being elected on the 2ist sun of Worm moon, when adjournment was taken,
the National League to be reconvened in Bostqn on Wednesday following the
first Tuesday of Corn moon, G. S. D. 399.

PREAMBLE.
OBJECTS OF THE CHIEFTAINS' LEAGUE.

ist. The first great object of the Chieftains' League is, through its organi-
zation, to call especial attention to the unsurpassed benevolent, protective
fraternity of the Improved Order of Red Men ; an Order conceived, born, and
bred of true American patriotism, honor, benevolence, and charity, and one
of the worthiest and most sublime stars in the constellation of secret fraternal
institutions, shedding its effulgent lustre over humanity's pathway, dispelling
the darkness and gloom of "man's inhumanity to man," easing the burden-
some trials and vicissitudes of life, and making clear the divinely constructed
and broad brotherhood of mankind.

2d. To unite in still stronger bonds of fraternal affection ; to promote
increased benevolence and charity, and to give all moral and material aid
possible to members of the Improved Order of Red Men who may become
associated with this branch of the Order.

3d. To establish a thorough, effective, uniformed rank, and well disciplined
semi-military degree or adjunct to the Improved Order of Red Men.

In relation to conferring honors upon members of Chieftains'
Leagues, already existing, the following was made a law : -

CHIEFTAINS' LEAGUE. 599

" All Leagues and State Leagues now in existence accepting the provisions
of the Constitution and Laws of the National Chieftains1 League shall be
granted a charter free of expense, and be entitled to all privileges and emolu-
ments prescribed therein, and all Past Sachems or present Sachems serving
to the end of their term, and who are members of Chieftains' Leagues in good
standing now, shall be recognized as Past Chieftains.

"Past Great Incohonees and the present Great Incohonee, if now members
in good standing of Chieftains1 Leagues, and Past Great Sachems and all
present Great Sachems serving to the end of their term, now members in
good standing of Chieftains1 Leagues, shall be accorded the honors of Past
Supreme and Past Superior Chieftains respectively. Also, duly accredited
Representatives to the preliminary and Constitutional Convention for the
formation of the National Chieftains1 League of the United States shall be
Past Supreme Representatives.

" The President of the preliminary and Constitutional Convention shall be
entitled to the rank and honor of Past Supreme Chieftain, and all elected and
appointed Chieftains of the National Chieftains' League, and serving to the
end of the first term, shall be entitled to the full honors as though having
served for one full great sun, and all Past Chieftains, as determined by this
Article, participating in the formation of the National Chieftains' League of
the United States, shall be eligible to any elective or appointed chieftaincy
at the first election of the National Chieftains1 League of the United States."

As a matter of historical interest and record, we give the
Chieftains elected at the formation of the National League.
They were as follows : —

Supreme Chieftain, GEORGE E. GREEN, New York,

ist Vice Supreme Chieftain, Z. R. ROBBINS, Connecticut.

2d Vice Supreme Chieftain, PAOLA SALSBURY, California.

Sitting Past Supreme Chieftain, WILLIAM J. KAIN, Pennsylvania.

Supreme Recorder, T. D. TANNER, Pennsylvania.

Supreme Treasurer, GEORGE B. COLFLESH, Maryland.

Supreme Messenger, GEORGE H. Moss, New York.

Supreme Sentinel, CHARLES BROWN, New Jersey.

Major General, J. F. HEFFERNAN, Illinois.

It was arranged that the annual sessions of the National
League should be held at the place where, and just previous to
the time at which, the council fire of the G. C. U. S. is kindled.
Accordingly, the next annual session was held at Cleveland, O.,
in Corn moon, G. S. D. 400, at which the uniform of the League
was changed to that of the Continental army, a description of
which is as follows : —

Hat. — For Officers: The three-cornered Continental hat of
black felt, four-inch round crown, four-and-a-half-inch brim,

6oo

IMPROVED ORDER OF RED MEN.

trimmed as follows : General Officers : white plume, five inches
in height above the cockade in which it is supported. Cockade
made of blue cloth, of material of coat, cut circular, two-and-a-
half inches in diameter, on a box-
plaited bow, five inches long,
of buff cloth, of material of pants.
In centre of cockade, gilt or
brass letters, " C. L.," inclosed
in circle one-and-a-half inches in
diameter, surmounted by spread
eagle. Hat to be trimmed one-
half inch from edge of brim
with one-quarter-inch gold braid.
Line and Field Officers : same
hat as General Officers, with
exception of plume of royal
purple to within one inch of
top, which shall be white, and
one-eighth-inch gold braid for
trimming. Non - Commissioned
Officers, Musicians, and Pri-
vates, wear hat of same style
and material as officers, four
inch round crown, three-and-a-
half-inch brim, with half-inch
buff leather trimming on edge
of brim, dark-blue plume, four
inches high, above cockade of
blue cloth in circle one-and-a-
half inches in diameter, on circular ground of buff cloth two-
and-a-half inches in diametqr ; on face of cockade to be placed
brass or gilt letters, " C. L.," in monogram.

Coat. — General and Field Officers : Double-breasted Conti-
nental coat pattern of 1776, of dark-blue material, known as
Middlesex broadcloth, with facings and linings of skirt of buff
of same material (sample of shades and quality of material
furnished by the Supreme Officers). Buttons on front of coat
of plain brass or gilt, one inch in diameter ; balance of buttons
of same size covered with buff cloth same as facing. Patterns

Uniform of General and Field Officers.

CHIEFTAINS' LEAGUE.

60 1

and details of coat in accompanying illustration. Line Officers :
single-breasted Continental coat, pattern of 1776, of same color
and material as that of Field Officers. Patterns and details in
accompanying illustration. Non-commissioned Officers, Musi-
cians, and Privates : same coat as Line Officers.

Vest. — The long cutaway Continental vest, cut high, as in

Uniform of Captain and Line Officers. Uniform of Musicians and Privates.

illustration, of buff Middlesex broadcloth, as per sample, buttoned
with nine small brass or gilt buttons of one-half inch diameter,
military collar, four-inch square flap for pocket. This vest for
all officers and privates.

Pants. — For all Officers and Privates: knee-pants of barn-
door pattern, extending just below the knee, with ten-inch

602 IMPROVED ORDER OF RED MEN.

opening on side, buttoned with four small plain brass buttons,
same as vest, fastened at extreme bottom with straps of material
of pants, and nickel buckles, material buff, same as vest.

Leggins. — For all Commissioned Officers : Black enamelled
leather boots, or top-boot leggins extending to top of knee in
front, and sloping to top of calf of leg in rear.

Mounted officers wear spurs.

Non-commissioned Officers and Privates : White duck spring-
bottom leggins (spring bottom extending to vamp of shoe),
extending two inches above the knee, cut shapely to the leg,
buttoned with plain brass or gilt buttons, same as on vest,
fastened under instep with strap of same material, and nickel
buckle.

Equipments. — General Officers: U.S. Regulation Epaulet,
with appropriate insignia ; regulation straight sword, with white
grip and nickel scabbard, suspended at left side by two-and-a-
half inch white webbed cotton cross-belt over right shoulder,
under vest, attached to sword with white leather thong.

Field and Line Officers. — U.S. regulation epaulet with proper
insignia, regulation straight sword with black grip and scabbard
suspended on left side in same manner as General Officers with
black leather thong.

Non-commissioned Officers, Musicians, and Privates wear white-
webbed cotton cross-belts, two and a quarter inches in width,
suspending on the left side outside of coat the sword, and on
the right a cartridge-box, belts to cross in front of centre of
body, fastened there by polished brass plate or shield with silver
letters, T. O. T. E. diagonally across the face thereof.

Sword. — Silver or nickel cross-hilt, straight sword, white
grip, black scabbard, nickel trimmed, fastened to cross-belt by
black enamelled leather thong.

Cartridge-box of black enamelled leather, six inches wide,
four inches deep, with brass letters I. O. R. M. on centre of
face thereof.

In cold or stormy weather capes may be worn as follows : —

For commissioned officers, dark-blue mackintosh, double cape,
buff lined, cape to extend to within one foot of ground, outside
cape, extending to tip of fingers, with arm at natural length.

Non-commissioned officers, musicians, and privates, dark-blue

CHIEFTAINS' LEAGUE. 603

mackintosh, buff-lined cape extending to the knee, with four-
inch collar.

Mounted officers may wear regulation gauntlet gloves ; all
others white cotton or lisle-thread.

Regulation chevrons for non-commissioned officers, of white
material.

It is further ordered and directed that on all parades of the
Chieftains' Leagues, in the uniform of the League, the national
flag of the United States shall be carried.

There shall be at least two musicians detailed from each
company, one of which shall be a fifer and the other a snare
drummer.

At the council of the G. C. U. S., held immediately after, the
good-will of the members thereof was expressed towards the
League, by the adoption of a preamble, and resolutions which
quoted the declaration of objects stated in the Preamble of the
League, already given, and which concluded as follows, —

" Whereas, It is fitting that this Great Council shall manifest its apprecia-
tion of the effort being made, through the instrumentality of said body, to
build up and strengthen the Order ; therefore

" Resolved, That it is the sense of this Great Council that the Chieftains1
League is a valuable auxiliary to the Improved Order of Red Men, and we
earnestly commend it to the favorable consideration of the members at large,
as deserving of their warmest support."

Leagues are now in existence in Alabama, Colorado, Califor-
nia, Connecticut, Illinois, Indiana, Iowa, Kansas, Maryland,
New Hampshire, New Jersey, New York, Ohio, Pennsylvania,
Rhode Island, Washington (State), and West Virginia.

The present Supreme Chieftains are : —

Supreme Chieftain, THOMAS K. DONNALLEY, Pennsylvania,

ist Vice Supreme Chieftain, JOSEPH PYLE, Delaware.

2d Vice Supreme Chieftain, WILLIAM G. MOCK, Pennsylvania.

Sitting Past Supreme Chieftain, E. S. BORTEL, Pennsylvania.

Supreme Recorder, THOMAS D. TANNER, Pennsylvania.

Supreme Treasurer, GEORGE B. COLFLESH, Maryland.

Supreme Messenger, C. J. VAUGHAN, Georgia.

Supreme Sentinel, W. E. DAVIS. Iowa.

Major General, CHARLES F. TUPPER, New York.

The information concerning the Chieftains' League herein
presented, is furnished through the kindness of Supreme Re-

604

IMPROVED ORDER OF RED MEN.

corder Thomas D. Tanner. He further reports the present
condition of the League as very encouraging. Wherever public
display has been made of the handsome uniform adopted, the
result has been beneficial, both to the League and to the Order.
With proper support on the part of the members of the Order,
there is every reason to hope that the National Chieftains'
League will prove itself a valuable adjunct to the Improved
Order of Red Men.

CHAPTER XV.

THE DEGREES OF THE ORDER. — THE THEORY OF THEIR
CONSTRUCTION. THE LESSONS TAUGHT.

NEARLY all fraternal and benevolent organizations have
certain ceremonies, forms of initiation, or methods by which
the uninformed are brought into full fellowship, and the society
made secure from intrusion. These forms and ceremonies
comprise the ritualistic work, and connected with them is
usually a sign language by which the affiliated can be known
to each other, even if speaking different languages.

Whether these ritualistic ceremonies symbolize the building
of a temple, the valor, struggles, and martyrdom of the Cru-
saders, the friendship of Jonathan and David, the constancy of
Damon and Pythias, or whatever may be the lesson they seek
to teach, all claim to preach and secure the practice of the
great principles of human brotherhood, and to bring about
the realization, as far as possible by human agency, of the
Fatherhood of God and the Brotherhood of Man.

While great age may be claimed for other organizations, and
attempts made, with greater or less success, to trace their origin
to the dim traditions of the past, to a time when the memory of
man runneth not to the contrary, it seems sufficient for our
claim to establish the fact that the ritualistic work of the
Improved Order of Red Men, like its origin, is purely Ameri-
can. It stands, and must ever stand, original, unique, and
distinct, growing more instead of less valuable and interesting
with the lapse of time, and eventually giving to posterity its
only realistic demonstration of those mystic ceremonies known
only in the record of the past, and which must otherwise fade
into oblivion. Founded, as has been said, on the manners,
traditions, and customs of the Aborigines of the American
continent, it portrays an existence more fascinating the more

605

606 IMPROVED ORDER OF RED MEN.

studied, the most interesting when most faithfully portrayed.
It is a record which will give to future generations their only
knowledge of the manners and customs of that race as prac-
tised in their sylvan home, and by which their people were
bound together in the strong bonds of amity and love.

The work of the Order is divided into four sections or
degrees, — Adoption, Hunter's, Warrior's, and Chief's, — each
of which illustrates a phase of Indian character, custom, or
ceremonies.

Commencing with the Adoption (or initiation) degree, the
ceremony exemplifies the ancient form of adoption, or naturali-
zation, used by the primitive Red Men. Concerning this, in
his admirable work descriptive of the League of the Iroquois,
Mr. Lewis H. Morgan says: —

"The Iroquois never exchanged prisoners with Indian nations, nor ever
sought to reclaim their own people from captivity among them. Adoption
or torture were the alternative chances of the captive. If adopted, the alle-
giance and affections of the captive were transferred to his adopted nation.
When the Indian went forth to war, he emphatically took his life in his hand,
knowing that if he was taken it would be forfeited by the laws of war ; and if
saved by adoption, his country, at least, was lost forever. From the founda-
tion of the Confederacy, the custom of adoption has prevailed among the
Iroquois, who carried this principle farther than any other Indian nations.
It was not confined to captives alone, but was extended to fragments of
dismembered tribes, and even to the admission of independent nations into
the League. It was a leading feature of their policy to subdue adjacent
nations by conquest, and having absorbed them by naturalization, to mould
them into one common family with themselves. The fruit of this system of
policy was their gradual elevation to a universal supremacy, — a supremacy
which was spreading so rapidly at the epoch of their discovery as to threaten
the subjugation of all the nations east of the Mississippi.

"A regular ceremony of adoption was performed in each case to complete
the naturalization. With captives this ceremony was the gauntlet, after
which new names were assigned to them ; and at the next religious festival
their names, together with the tribe and family into which they were respec-
tively adopted, were publicly announced. Upon the return of a war party
with captives, if they had lost any of their own number in the expedition, the
families to which these belonged were first allowed an opportunity to supply
from the captives the places made vacant in their households. Any family
could then adopt out of the residue any who chanced to attract their favorable
notice, or whom they wished to save. At the time appointed, which was
usually three or four days after the return of the band, the women and chil-
dren of the village arranged themselves in two parallel rows just without the

THE DEGREES OF THE ORDER. 607

place, each one having a whip with which to lash the captives as they passed
between the lines. The male captives, who alone were required to undergo
this test of their powers of endurance, were bro'ught out, and each one was
shown in turn the house in which he was to take refuge, and which was to be
his future home, if he passed successfully through the ordeal. They were
then taken to the head of this long avenue of whips, and were compelled,
one after another, to run through it for their lives, and for the entertainment
of the surrounding throng, exposed at every step, undefended, and with naked
backs, to the merciless inflictions of the whip. Those who fell from exhaus-
tion were immediately despatched as unworthy to be saved ; but those who
emerged in safety from this test of their physical energies were from that
moment treated with the utmost affection and kindness.

"Not only so, but he was received into the family into which he was
adopted with all the cordiality of affection, and into all the relations of the
one whose place he was henceforth to fill. By these means all recollections
of his distant kindred were gradually effaced, bound as he was by gratitude
to those who had restored a life which was forfeited by the usages of war.
If a captive, after adoption, became discontented, which is said to have
been seldom the case, he was sometimes restored, with presents, to his
nation, that they might know he had lost nothing by his captivity among
them."

The ceremony of Adoption by the Improved Order of Red
Men is typical of the form of naturalization or Adoption above
described. The paleface nation is the great field from which
recruits are obtained. After they have been adopted by the
Tribe, they are supposed to be bound to the Order by the ties
of gratitude, and to become active agents in the administration
of its benevolence and charity.

The Hunter's Degree is intended to illustrate the manners
and customs of the primitive Red Men governing the chase.
The hunters provided sustenance for the tribe. They were
skilful, and rarely returned from the hunt without an abun-
dance of game, the result of the chase. In this connection
Mr. Morgan says : " Hunting was a passion with the Red Man.
He pursued it for the excitement and employment it afforded
as well as for subsistence, frequently making long and toilsome
expeditions."

By the Warrior's Degree is illustrated the manner of enlist-
ments for war.

Mr. Morgan's description of the usages in the League of the
Iroquois is very interesting in this connection. He says : —

6o8 IMPROVED ORDER OF RED MEN.

"After war had been declared against any nation, either by the congress
of sachems at Onondaga, or by an individual nation against a neighboring
enemy, the existence of the war was indicated by a tomahawk painted red,
ornamented with red feathers and with black wampum, struck in the war-post
in each village of the League. Any person was then at liberty to organize
a band and make an invasion. This was effected in a summary manner.
Dressed in full costume, the war-chief who proposed to solicit volunteers and
conduct the expedition went through the village sounding the war-whoop to
announce his intentions ; after which he went to the war-post, Ga-on-dote,
and having struck into it his red tomahawk, he commenced the war-dance.
A group gathered around him, and, as their martial ardor was aroused by the
dance, they enlisted, one after the other, by joining in its performance. In
this manner a company was soon formed ; the matrons of the village pre-
pared their subsistence while the dance was performing, and at its close,
while they were yet filled with enthusiasm for the enterprise, they immediately
left the village, and turned their footsteps towards the country of the enemy.
If the movement was simultaneous in several villages, these parties joined each
other on their march, but each band continued under the direction of its own
war-chief. Their subsistence was usually charred corn, parched a second
time, pounded into fine flour, and mixed with maple-sugar, thus reducing it
in bulk and lightness to such a degree that the warrior could carry without
inconvenience in his bear-skin pocket a sufficient supply for a long and
perilous expedition. The band took the war-path in single file, and moved
with such rapidity that it was but five days' journey to the country of the
Cherokees, upon the southern banks of the Tennessee. At their night
encampments they cut upon the trees certain devices to indicate their num-
bers and destination. On their return they did the same, showing also the
number of captives and the number slain. When the returning party reached
the outskirts of their village, they sounded the war-whoop to announce their
approach, and to summon the people to assemble for their reception. Then
leading their captives, they entered the village in a dancing procession, as
they had shortly before gone out. After they had reached the war-post in
the centre of the place, a wise-man addressed them in a speech of welcome
and congratulation ; in reply to which a speech was made by one of the
t>and, descriptive of their adventures, after which the war-dance was again
employed."

By the Chief's Degree is illustrated the religious forms and
ceremonies of the Indians. The Indians believed in a multi-
tude of spirits, good and evil. Over and above these, supreme
in power and control, was the Great Spirit, who ruled the world
through the agency of the inferior spirits of His own creation,
to whom He entrusted the immediate supervision of the various
works of nature. Their mythology abounds with beautiful
legends, illustrative at once of their superstition and of their

THE DEGREES OF THE ORDER. 609

unbounded faith in the Great Spirit and the immortality of the
soul. Among the Iroquois, at least, reverence for the aged was
also one of the precepts of the ancient faith. " It is the will of
the Great Spirit that you reverence the aged, even though they
be as helpless as infants." The obedience of children, kindness
to the orphan, hospitality to all, and a common brotherhood,
were among the doctrines held up by their religious instructors.
These precepts were taught as the will of the Great Spirit, and
obedience to their requirements as acceptable in His sight. " If
you tie up the clothes of an orphan child, the Great Spirit will
notice it and reward you for it." "To adopt orphans and
bring them up in virtuous ways, is pleasing to the Great Spirit."
" If a stranger wander about your abode, welcome him to your
home, be hospitable towards him, speak to him with kind
words, and forget not always to mention the Great Spirit."

In making these quotations from the admirable work of
Mr. Morgan, it is difficult to refrain from still further extracts ;
but in another part of this history, wherein is given an outline
of the characteristics of the Indian race, and more especially
the treatment, management, and discipline of the League of
the Iroquois, we have not hesitated to avail ourselves to the
fullest extent of the mine of wealth provided by his research
and ability.

By the description thus given of the theory upon which the
ritualistic work has been prepared, the reader will be convinced
that for originality, beauty, and dramatic effect it is unequalled
by the ritualistic work of any fraternal organization. In its
exemplification it admits of a high order of dramatic talent, and
when properly rendered cannot fail to make a pleasing and
lasting impression upon the mind of the paleface adopted.

In the Degree of Pocahontas, of necessity the ideal Indian
princess has been exemplified rather than the matter-of-fact,
prosaic Indian squaw. The Indian regarded woman as an
inferior being. She was for most purposes a beast of burden.
It was regarded as beneath the dignity of a warrior to labor,
and most of the drudgery of the camp fell to the lot of the
women. The legend of Pocahontas and the virtues of her life
have been taken as the basis for the ideal ceremony used by the
Degree of Pocahontas. Iconoclasts would make us believe that

6io

IMPROVED ORDER OF RED MEN.

such a being as Pocahontas never existed. One by one the
legends of our childhood days are destroyed, and after awhile
existence itself will be but a dream. Yet we love to linger over
these beautiful traditions, and among them none is sweeter,
purer, brighter, and better than that which gives us the history
of Pocahontas, the Indian princess. The adventures of Captain
Smith, who was one of the colonists that settled at James-
town, Va., in 1607, are familiar to all. He had intelligence,
tact, and indomitable courage, and yet these would not have
availed to secure for the colonists a permanent footing " had it
not been for the interposing humanity of the Princess Poca-
hontas, who, at the moment when the uplifted club was about
to execute its commission of death, threw herself upon 'the
bound victim, and by the eloquence of her looks, her tears, and
her language softened her father's heart, arrested, and turned
aside the blow."

CHAPTER XVI.

NOMENCLATURE OF THE ORDER.

THE paleface adopted into our Order witnesses many things
which to him seem strange and startling, until their meaning is
explained and more clearly understood as he advances through
the various degrees. Not only are the ceremonies original, in
everything unlike those of any other organization, but he notices
a peculiar nomenclature in the terms used to describe the trans-
actions of the organization. He is a member of a Tribe, not a
Lodge ; he attends a council, not a meeting ; time is marked by
suns, seven suns, moons, and great snns, not by days, weeks,
months, years ; he assists in kindling and quenching the coun-
cil fire, not in opening and closing the meeting; he uses fath-
oms, feet, and inches of wampum to pay his dues, not dollars,
dimes, and cents of money. The use of these terms, he soon
learns, has a meaning and significance which he desires to know.
It is fitting, therefore, that the concluding chapter of our His-
tory should give brief attention to this interesting phase of our
Order, and what here follows will show that in this, as in all else
practicable, the Improved Order of Red Men follows closely its
primitive prototypes, and thereby assists in perpetuating what
might otherwise sink into oblivion.

We have already shown that, in those earlier societies from
which we trace our origin, the personal identity of the members
was concealed in the names given to them upon being adopted
into the Order. This custom exists among the Red Men of the
present time. The adopted name of " Split Log," assumed by
Generalissimo Francis Shallus, in the Society of Red Men, is a
counterpart of " Sitting Bull," " White Cloud," and other names
among the Red Men of the plains familiar in contemporaneous
history. Much of the difficulty in identifying the individuals
composing the membership of the Society of Red Men results

611

6l2 IMPROVED ORDER OF RED MEN.

from the fact that almost invariably they are referred to on the
Minute Book by the name given to them on the sleep of their
adoption. Where these are names of persons admitted after
1822, the Minute Book gives the proper name of the newly ad-
mitted brother and the name assigned him at adoption. The
same care was not observed in the Muster Rolls that have been
preserved, covering the admissions for the period prior to 1821.

The proper names given to Indians were usually taken from
animals of various kinds, and even fishes and reptiles, such as
Beaver, Otter, Black Fish, Rattlesnake, etc. They had also
other descriptive names suggested by personal qualities, and
sometimes given from fancy or caprice. As we have said, they
did not always preserve the names first given to them, but often
assumed a new name after coming to maturity. These names
expressed some meritorious act, or remarkable circumstance, in
the life of the holder.

So in relation to localities, the name was eminently descrip-
tive. The name they had for the place where Philadelphia now
stands, and which was the name taken by Tribe No. 4, organ-
ized in that city, was Kiiequenaku, which means the " Grove of
the Long Pine Trees."

To the white men they met, they gave names derived from
some remarkable quality which they observed in them, or from
some circumstance which strikingly engaged their attention.
When told the meaning of the name of William Penn, they
translated it into their own language by Miquon, which means
a feather or quill. The Iroquois called him Onas, which, in their
idiom, meant the same thing. The first name given by the
Indians to the Europeans who landed in Virginia, was Wapsid
Lenape, meaning " White People." When the Europeans began
to commit murders on the Red Men, whom they pierced with
swords, they received the name of Mechanschican, " Long
Knives," to distinguish them from others of the same color. The
English settlers in New England were called Yengees, in the
endeavor to imitate the sound of English. They were also
called Chanquanquock, "Men of Knives," because of the pres-
ents of these instruments given to the natives. But after some
of the Indians had been shipped to sea, and when the people of
the middle colonies began to murder them, and call on the Iro-

NOMENCLATURE OF THE ORDER. 613

quois to insult them, and assist in depriving them of their lands,
they were called Schwannack, which signifies "salt beings," or
"bitter beings," but they were very careful not to use that term
of contempt and hatred against any white person whom they
knew to be amicably disposed towards them, and honest and
well-meaning. The Englishman, to distinguish him from the
Yengees and the Mechanschican, was called Saggenash. Thus,
could we understand the proper translation of each Indian word,
we would find it an absolute and correct delineation of some
peculiarity of action, motion, or deportment, or dress, of those
whom it meant to designate or describe. Probably no more
expressive illustration of Indian word-painting can be given
than in the title by which the great Delaware nation was
known, Lenni Lenape. Lenape signifies " man, nation, or peo-
ple." In the name Lenni Lenape, the word Lenni means "orig-
inal," hence Lenni Lenape, " Original People ! "

"The words squaw, sachem, tomahawk, and wigwam, " says
Heckewelder, " are corruptions by the English from the words
of Delaware stock." Ochqueu was the Delaware word for
woman ; Sakima, for chief ; Tamahican, for hatchet ; Wickwam
(both syllables long as in English weekwawm), a house. Calu-
met, according to the same authority, is not an Indian word.
The Delaware for tobacco pipe is Poakan, pronounced as two
syllables. Wampum is an Iroquois word, and means marine
shell. Papoose was used by the Indians of New England to
designate a child.

The Indians generally, but their chiefs more particularly,
had many figurative expressions, understood when one nation
spoke to another, but needing explanation when an Indian spoke
to the white people. For the purpose of a proper understand-
ing, as we have already explained, the subject was "talked into"
a wampum belt which, therefore, became a necessary adjunct
to the communication.

The language of the Indian was eminently mystical. Each
sentence, and sometimes each expression, was a word-picture.
A runner sent with a message of importance of a private nature,
was told to take it " under ground," that expression being made
to indicate that no one, except the person for whom it was
intended, should know of it. No chief paid attention to a mere

6 14 IMPROVED ORDER OF RED MEM.

report, even though it bore the evidence of truth. Not having
come to him officially, he considered that he had not heard of
it, and that it was to him as the "song of a bird which had flown
by." When he was officially informed, through the wampum
belt sent by some distant chief or leading man of the nation,
whose position entitled him to credit, he then declared " I have
heard it," and acted accordingly.

The expression in the preceding sentence recalls to our
memory how often in childhood's days we wondered how our
parents could have obtained knowledge of matters which we
thought none knew but ourselves. The answer to our query
as to the source of the information usually was, " I heard a bird
sing ! "

The Indian was fond of metaphor, and the samples of his
eloquence which have come down to us abound in metaphorical
expressions. We have already referred to that beautiful meta-
phor used ;to designate the close of the Revolutionary War,
"The Great Spirit spoke and the whirlwind was still." Hecke-
welder, in his " Indian Nations," published at the beginning of
the present century, gives many interesting examples from
which we extract the following : —

"Two black clouds are drawing towards each other." — Two
powerful foes are marching against each other.

" To bury the hatchet." — To make or conclude a peace.

"You have spoken with your lips, not from the heart." —
You do not intend to do as you say.

"You keep me in the dark." - You wish to deceive me.

" Singing birds." — Tale-bearers.

"Don't listen to the singing of the birds." — Don't believe
what stragglers tell you.

"What bird was it that sung that song?" — Who was it
that told that lie. ?

"To kindle a council fire at such a place." -To appoint
a place where national business is to be transacted or the seat
of government established.

"To remove the council fire to another place." — To estab-
lish another place for the seat of government.

"The council fire has been extinguished." — Blood has been
shed by the enemy at the seat of government which has put the
fire out.

NOMENCLATURE OF THE ORDER. 615

"Never suffer grass to grow on this warpath." — Be at
perpetual war with the nation ; this path leads to it.

"The path to that nation is again open." — We are again
on friendly terms.

" I hear sighing and sobbing in yonder direction," indicates
that a chief of a neighboring nation has died.

" I wipe the tears from your eyes, cleanse your ears, and
place your aching heart which bears you down to one side, in
its proper position." - Consolation in time of great sorrow, as
when condoling with a nation on the death of a chief.

" I lift you up from this place and set you down again at my
dwelling place." — I invite you to arise hence and come and
live where I live.

"We have concluded a peace which shall last as long as the
sun shall shine and the river flows with water." — The peace
concluded is to continue as long as the world stands or to the
end of time.

" To bury deep in the earth." — To consign to oblivion an
injury done.

We are told that the Red Men divided the year into 13
periods, or moons, corresponding to the old Persian year, and
that this was the greatest astronomical accuracy attained by the
primitive Red Men. The Indian did not reckon as we do, by
days, but by nights. Upon departing on a journey, he would
say, " I will return home in so many nights." Sometimes,
pointing to the heavens, he would say, " You will see me when
the sun stands there," and unless prevented by something ab-
solutely beyond his control, he invariably returned at the time
set.

The Leni Lenape divided their year into four parts like ours,
spring, summer, autumn, and winter. The different nations
had different names for the moons, generally suited to the cli-
mate under which they respectively lived. The Lenape, when
they owned the country bordering on the Atlantic, called the
month of March the Shad moon, because the fish began to pass
from the sea into the fresh-water rivers to lay its spawn at that
time. But there being no fish in the country to which they
afterwards removed, they changed the name of the month and
called it the Running sap, or the Sugar-making moon, because

616 IMPROVED ORDER OF RED MEN.

at that time the sap of the maple tree, from which sugar is
made, begins to run. December was called the Hunting moon,
it being the time when the stags had all dropped their antlers
or horns.

The Calendar published in Chapter XIII shows how the
Order follows this custom, and the names assigned to the vari-
ous months in the chronology of the Improved Order of Red
Men. The careful and accurate member of the Order, desiring
to preserve the individuality and originality of our literature,
will always use the terms as given in the Calendar, all of which
have a meaning and significance. Nor will he pervert signifi-
cant words and expressions by using them improperly, or by
substituting other words with an application entirely foreign to
the use to which they are put. For instance, how often do some
brothers say, "Our Tribe scalped several palefaces at its last
council ! " The primitive Red Man scalped an enemy, not a
friend. Again, with proper care in acquiring the terms used
in the Calendar, it is just as convenient and far more appropri-
ate to say, " Our Tribe kindled its council fire on the sleep of
the 1 7th of this moon," as to say (within the Order and at a
council), "Our Lodge held a meeting on the i/th of this
month ! " The extracts we have given from the Minute Book
of 1822-1827, and the references to the earlier Tammany Soci-
eties, show how careful our predecessors were in the proper use
of these terms. Let us emulate them in accuracy in the proper
use of the nomenclature of our Order.

Our rivers, mountains, lakes, and towns bear to all coming
time, indelibly impressed upon them by their titles, the beauti-
ful nomenclature of the primitive Red Man. Nothing escaped
his keen vision and watchful observation. The Indian who in
the solitude of the forest could identify the unseen animal, by a
difference in footfall imperceptible to the untrained ear of the
white man, could not fail to be duly impressed with the beauty
and grandeur of the mighty works of nature by which he was
surrounded. He gave them names which signified his rever-
ence or fear, his pleasure or admiration, or which gave his idea
of some prominent peculiarity for which the object named was
notable. Wherever the hidden meaning of these names has
been revealed, their remarkable aptness has been manifest, as

NOMENCLATURE OF THE ORDER. 617

the few examples mentioned in this chapter and history prove.
They indicate a quality of mind that justifies an appreciation of
the Indian (at least of former days) far above the plane usually
accorded him in modern times. We should judge him as he
was, not as he is. He was what he made himself, guided only
by the light, as he saw it, that came from the Great Spirit. He
is the result of three centuries of cruel wrong, treachery, and
oppression which have decimated and degraded his race, but
have been unable to tame or conquer his peculiarities and char-
acteristics.

Let not the paleface arrogate to himself too much of credit
for his superiority. He is but the evolution of the condition of
barbarism from which he emerged, or the simian ancestry from
which he ascended. Yet, with all his learning and boasted
civilization, he has been unable to conceive a more sublime or
beautiful image of the Divine Power than that reverently
acknowledged and worshipped by the Indian as the Great
Spirit.

" We bow to Heaven's recorded laws,
He turned to nature for a creed."

In the solitude of the forest, in the majesty of the mighty
mountain ranges, and in the great lakes and rivers of our land,
he saw evidence of the power of that Great Spirit, and the
imagery of his spoken language translated the conception of his
mind concerning the mysterious forces by which he was sur-
rounded. The rivers and great waters of the deep, utilized by
the palefaces for bearing upon their bosoms the burdens of
men, were to him evidences of that mysterious power which
spoke in the thunder and flashed in the lightning, and whose
good-will he sought to gain by the council and dance that pre-
ceded every great undertaking. The vast forests, beneath
whose protecting branches he found shelter from the elements,
by the animal life which they contained, gave him sustenance
for himself and his -tribe. There was a sweet and rhythmic
beauty in many of the names and terms he used, some of which
have been sung in song and told in story until they have become
household words with the people of the world. Longfellow has
immortalized many of them in his beautiful poem of Hiawatha

6l8 IMPROVED ORDER OF RED MEN.

and the love story of Minnehaha. We acknowledge their apt-
ness, their beauty, and their appropriateness by retaining them.
But they expressed to the Indian a meaning and a significance
impossible with us, and they were a part of the homage always
rendered by him to the Great Spirit whose power they realized
in the glory of the night, the foliage of the forest, and the
splendor of the noon-day sun !

Throughout this History prominence has been given constantly
to the thought that our Order is founded on the customs of the
Aborigines of the American continent. To those who love the
Order best, not the least of its attractions, not the least of
the reasons why it should appeal to the sentiment and support
of palefaces and its members, is that feature which preserves
with historical accuracy the nomenclature and peculiarities of
the Indian race. This chapter has shown something of that
nomenclature, and other chapters have recorded some of those
peculiarities.

The value of the ceremonies of our Order, therefore, is their
historical accuracy. They seek not merely to imitate, but to
' preserve. When the time comes that the Indian race is extinct,
our Order will occupy a place original and unique, growing more
interesting as years pass on, and becoming at once the inter-
preter of Indian customs and the repository of Indian traditions.

Could a higher destiny await any organization? Could a
higher ambition inspire its members, than to emulate the
virtues, preserve the customs, and transmit to posterity the
history of an extinct race ? Such is our destiny. Let such be
our ambition. That the destiny may be fulfilled and the ambi-
tion realized, is the sincere wish and belief of the compilers,
publishers, and editor of this History of the Improved Order of
Red Men, dedicated to the dissemination of the principles of
Freedom, Friendship, and Charity throughout the Order to all
its worthy members !

INDEX.

Act of Incorporation, G. C. U. S., 323, 504, 505.

Adams, Samuel, 155.

Additional Contributors, 3.

Advent of the Pilgrims, 24.

Aged and Infirm Members, Repo't of Committee
on, 382-384.

Alabama, 342, 345, 347, 353, 359, 394, 395, 404,
496, 407, 439.

AMERICAN INDIANS:

Description of, 25: wigwam of, 26; Medicine
Man, 27; burial of dead, it. ; reverence for
the aged, 28 ; division of time, ib. ; belief in
the Great Spirit, 29; marriage customs, 30;
government of, ib., 31, 32; League of the Iro-
quois, ib., 33-37; laws of marriage, 38; Con-
stitution of Sachems, 39; raising up of rulers,
40; powers of Sachems, 41 ; plan of succession
and ceremonies, ib., 42, 43; belief, 44-46;
mythology, ib. ; tobacco and its virtues, 47;
their conception of heaven, 48; state after
death, 49; ib., 50; ceremonies of worship, 51;
thanksgivings and prayers, ib., 52, 53; dances
of, 54-56; polygamy forbidden, 58; hospitality
of, 59, 60; "New Religion" of, 62-81; Red-
jacket's immortal speeches, tb.-fy ; Red-jacket
and William Penn, 86; Farmer's Brother be-
fore the Council of Genesee, 87, 88; Corn
Planter to President Washington, 89, 90;
Black Thunder and the American Commis-
sioners, 91-93; Black Hawk's Lament, i'6.-gs :
Captain Pipe to the British Commander at
Detroit, 95-97; Logan's appeal, ib., 98; anec-
dotes of, $.-114; records of, ti.-ng; story
of Cunning Fox, the Huron Chief who visited
the Delawares, 120-124; enlistment for the
war-path and Aboriginal costume, 125-132;
exploits of a Mandan Chief, ib. 132-138;
legends and concluding rfsumf of Indian
character, 140-148.

AMERICAN REVOLUTION:
Events leading up to, 150-172: Tammany So-
ciety's work, 172-174.

Ancestors, Worship of, 52, 55.

Ancient Red Men, 277, 302.

Arizona, 372, 447.

Arkansas, 388, 389, 393, 447.

Bates, Frank A., 114.

Beneficial Degree Council, 317, 481, 523.

BENEFITS :

As regards appeals, 477; ordinary, 480, 481.
BIOGRAPHIES :

Of Past Great Incohonees, 449-474.
Birthday of Washington, 228.
Black Hawk's Lament, 93-95.
Burial of Dead, 27, 28, 47, 48, 68, 71.

California, 293, 319, 339, 356, 367, 404, 436.

California Indian Relics, 380.

CARDS :
Withdrawal, 481, 482; Travelling, 483, 575.

Celebration of St. Tammany Day in 1783, 177,
178.

Charters, 483-486, 517.

Charleston, Tribe of, 207, 208.

Charter Members, 248, 250.

CHIEFS:

Of the Mountain, 288; titles changed, 338;
Great Council, Tribe, Degree Council, Degree
of Pocahontas, Great Incohonee, and State
Great Council, 486-492; raising up, 520; terms
of, 531-532; creation of, 538.

Chieftains' League, 22, 284, 394, 395, 404, 408,
416, 595-604.

Colorado, 369, 372, 382, 387-390, 447.

Connecticut, 169, 311, 382, 392, 395, 404, 435.

Constitution and By-laws, G. C. U. S., 281, 282,
309, 322, 360, 387, 389, 415, 421, 475, 539-
587-

Contents, Table of, 7, 8.

Continental Uniform proposed, 366, 380.

Contributors, Additional, 3.

Council Brand, 495.

Council Brand, The, publication commenced,
357-

DANCES :

War, 54; Feather, 55; For the Dead, ib. ;

collection of, ib., 56.
Danish, Translation of Ritual, 389.
Daughters of Powhatan, 319, 320.
Declaration of Independence, 161.

619

62O

INDEX.

Dedication of Wigwams, 294.
DEGREES :

Uniformed, 391, 392; Digest regulations,

495~497> theory of their constitution, and the

lessons taught, 605-610.
Delaware, 169, 196, 202, 209, 286, 287, 297, 299,

304, 305, 312, 314, 318, 321, 337, 355, 428.
Demonstration, first public, 258.
DEPUTIES :

Great Sachems, Great Incohonees, 497, 498.
Digest, 347, 357, 408, 418, 421, 475-538.
Diploma, Members, 408, 409, 413, 415, 499.
District of Columbia, 260, 261, 282, 283, 289,
297, 299. 3°3, 3°5, 3M, 3i8, 321, 337, 427.

Early Initiation Ceremonies, 204-206.
Editors, List of, i, 3.
Elections, 499-501.
Errata, 538.

Evil, The Abode of, 48, 75, 76, 78.
Exemplification of the Work, 413.

Fac Simile of " General Orders," 234.
'First Organization, 19, 247.
Five Nations, The, 24, 32, 35.
Flag, Official, 360, 361, 406, 529, 530.
Florida, 369, 372, 382, 387-389, 446.
Funeral Ceremony, 294.

Georgia, 169, 353, 359, 365, 367, 369, 372, 377,
394i 395. 4i8, 438.

General Laws for Grand Councils, 475.

Gorham, Morris H., 17, 199.

Grand Sun of the Discovery, 320, 322.

Great Britain and the United States, Peace of,
34, 87-

GREAT COUNCIL OF THE UNITED STATES:

Date of organization and introduction to, 17,
18, 20, 22, 197, 199, 203, 210, 258,262,263,269;
Council fire kindled, 1847, at Baltimore, 281 ;
Council fire kindled, 1848, at Washington, 285 ;
Council fire kindled, 1849, at Baltimore, 287;
Council fire kindled, 1850, 289; Special Coun-
cil fire, 294; Council fire kindled, 1851, 295;
Council fire kindled, 1852, 297; Council fire
kindled, 1853, 299; Council fire kindled, 1854,
303; Council fire kindled, 1855, 305; Council
fire kindled, 1856, 307; Council fire kindled,
J857, 309; Council fire kindled, 1858, 310;
Council fire kindled, 1859, 312; Council fire
kindled, 1860, 314; Council fire kindled, 1861,
315; Council fire not kindled, 1862, 317; Coun-
cil fire kindled, 1863, 318; Council fire kindled,

1864, at Philadelphia, 319; Council fire kindled,

1865, at Baltimore, 321 ; Council fire kindled,

1866, 323; Council fire kindled, 1867, at Phila-
delphia, 337; Council fire kindled, 1868, at

Cincinnati, 338; Council fire kindled, 1869,
at St. Louis, 342; Council fire kindled, 1870,
at Baltimore, 344; Council fire kindled, 1871, at
Philadelphia, 347; Council fire kindled, 1872,
at Nashville, 350; Council fire kindled, 1873, at
Wilmington, 353; Council fire kindled, 1874, at
Indianapolis, 355; Council fire kindled, 1875,
at Richmond, 359: Council fire kindled, 1876,
at Philadelphia, 362 ; Council fire kindled,

1877, at Columbus, 364; Council fire kindled,

1878, at Baltimore, 366; Council fire kindled,

1879, at New York, 369; Council fire kindled,

1880, at Boston, 372; Council fire kindled,

1881, at Annapolis, 378; Council fire kindled,

1882, at Easton, 381 ; Council fire kindled,

1883, at Atlantic City, 385; Council fire
kindled, 1884, at Springfield, 387; Council fire
kindled, 1885, at Elmira, 390; Council fire
kindled, 1886, at Detroit, 392; Council fire
kindled, 1887, at Wilmington, 394; Council fire
kindled, 1888, at Chicago, 403; Council fire
kindled, 1889, at Baltimore, 406; Council fire
kindled, 1890, at Boston, 409; Council fire
kindled, 1891, at Cleveland, 413; Council fire
kindled, 1892, at Atlanta, 419.

Great Spirit, The, 29, 30, 44, 46-48, 62, i£.-8i ;
z'6.-84; 142, 144.

Hascall, Lee Claflin, Proposal for an Official
History, 405, 412, 415.

Hawaiian Islands, 364, 446.

Heaven, Indian conception of, 47, 48, 70.

HISTORY :

Theory of, 5; first proposed, 301, 302; report
of committees of, 325-336, 403-420.

Homes proposed, 390, 394, 417, 418.

Horton, R. G., 166.

Incohonees, Past Great, i, 19, 211, 282, 407, 449-

474-

Illinois, 293, 342, 353, 359, 363, 365, 367, 377,
396, 404, 406, 407, 432.

Iroquois, League of, 12, 24, 25, 32-40, 42, 43, 53,
57, 97, 606-610.

Independent Order of Red Men, 292-294.

Indiana, 309, 337, 342, 363, 366, 377, 404, 432.

INDIAN:

Pen picture of, 25; government of, 30, 31,
39-43; wit, 98; honor, ib. ; recklessness, ib. ;
justice (i), 09; magnanimity, ib. ; deception,
100; shrewdness, z'£. ; equality, 102; matrimony,
ib.; toleration, ib. ; justice (2) 103; preaching
vs. practice, ib. ; character contrasted, 104;
torture, ib. ; suffering, 105; notions of the
whites, ib. ; success among, 106; curiosity,
107; rules of conversation, ib.; loss of confi-
dence, ib.; self-esteem, 108; signal barbarity,
108, 109; anecdotes, ib., no; captivity of

INDEX.

621

Hannah Duston, 111-114; records, r'3.-i3g;
legends, 140-148.

Indian Territory, 414, 448.

IMPROVED ORDER OF RED MEN:
Organization at Baltimore, 247; calendar
adopted, 251, 252; charter from Legislature of
Maryland, 253; public demonstration, 258;
charter for Great Council of the District of
Columbia, 260, 261, 262; organization of the
Great Council of the United States, 263;
charter of Logan Tribe, No. i, 265,266; loss
of records, and discussion of dates of charters
of Nos. i, 2, and 3, 268; another version, 270-
280.

Iowa, 310, 350, 385, 388, 389, 390, 408, 433.

Introduction, 11-15.

Jones, William T. (first Great Sachem), 268,

274, 278.
Jubilee Celebration, 416-418.

Kansas, 350, 362, 365, 385, 388, 389, 390, 442.
" Keepers of the Faith," 50, 67, 68, 72, 73.
Kentucky, 299, 300, 305, 312, 314, 318, 321, 337,

393, 406, 430.
King Philip of the Wampanoags, 25.

Lafayette, General, visit of, 235-241.

Latham, Hugh, 199, 271, 286, 287, 295, 374, 381,

45i-
LEGISLATION:

Constitutions, 539-587.
Logan Tribe, No. i, charter of, 265, 266.
Louisiana, 181, 293, 307, 311, 321, 337, 342, 345,

347. 360. 369. 382, 426.

Maine, 382, 404, 406, 410, 446.
Mandan Chief, Robe of, 130.
MANITTO:

The Great, 123; Ode to, 126.
Mark, 507, 508.
Marley, Richard, 19, 211, 228, 269, 271, 272, 295,

316, 342, 459.

Marriage customs, the, 30, 57, 58, 102.
Maryland, 20, 149, 156, 157, 169, 183, 247, 253,

260, 263, 264, 265, 267, 276, 278, 286, 287, 289,

290, 293, 297, 299, 303, 305, 312, 314, 318, 321,

337,341, 404.
Massachusetts, 24, 31, 154, 156, 157, 169, 293,

35°, 353, 355, 375, 392, 395, 4°4, 409, 4' 3, 443-
Mather, Dr. Cotton, Account of the Captivity of

Hannah Duston, 111-114.
Medicine Man, 27, 74, 141.
MEMBERSHIP:

Resident, 508; non-resident, 510; rejections,
renunciation, and resignation, 524; reinstate-

ment, 525; stricken from roll and suspensions,
530; twigging, vacancies, 536; visitation, vot-
ing, 537 '• withdrawals and applications, 538;
errata, 538.

Metamora Tribe, No. 2, 266.

Michigan, 339, 342, 350, 438.

Minute Book, Philadelphia Society, 208, 209,
212, 214, 215, 216-246.

Mississippi, 345, 347, 350, 355, 359, 362, 425.

Minnesota, 359, 396, 445.

Missouri, 293, 307, 311, 314, 324, 337, 434.

Mitchell, Dr. Samuel L., 188.

Mock Adoption, 410, 412.

"Mohicans" (Mohegans), Last of, 118-139.

Montana, 390, 448.

Mothers, Land Titles descend in, 38.

Mythology, 44, 45, 46, 50.

Muirhead, William, 19, 211, 273.

Names of Officers, 204, 206, 260, 282, 286, 288,
291, 296, 298, 302, 305, 306-307, 308, 310, 311,
313, 315, 31?, 318-319, 32<>, 322, 337, 34°,
345, SSL 357, 363-364. 369, 374,384> 389, 393.

405, 412, 422.

Nebraska, 353, 359, 363, 366, 382, 408, 414, 443.

New Hampshire, 169, 363, 379, 382, 404, 445.

New Jersey, 169, 293, 295, 298, 299, 304, 312,
3'4, 318, 321, 337, 377, 392, 395,429.

New Mexico, 448.

New Religion, The, by Ga-ne-o-di-yo, or Hand-
some Lake, the Seneca Sachem, 62-81.

Nevada, 345, 347, 350, 353, 404, 440.

New York, 20, 156, 166, 169, 174, 182, 196, 209,
211, 287, 290, 291, 293, 296, 300, 304, 305,
3", 347. 350. 377. 392, 4°4, 428.

NOMENCLATURE :
Of money, 252; of the Order, 611-618.

North American Indians ineligible to Member-
ship, 349.

North Carolina, 169, 311, 314, 353, 355, 359. 385,

406, 410, 419, 430.

Objects of the Order, 14.

Office for Great Chief of Records, 301.

Official Totem (illustrated) , 348.

Ohio, 293, 297, 298, 299, 304, 305, 312, 314, 318,
321, 337. 377, 404, 4°6, 43°-

ORDER OF RED MEN:

Perpetuates the original, n; Hodenosaunee,
12; "Freedom, Friendship, and Charity," 13;
Improved Order of, 19; Ho-de-no-sau-nee, 35.

Oregon, 345, 353, 404, 406, 419, 421, 439.

Origin of Motto, 13, 169, 170.

Passwords, 513, 514.

PAST OFFICERS:

Sachems, 514; Great Sachems, 515; Great
Representatives, 516; vacancies, 536.

622

INDEX.

Past Great Incohonees, Photographs of, 315, 316.

PATRIOTIC SOCIETIES:

Prefatory definition, 6; date of organization,
17, 18; Saint Tammany, 18; the New Religion,
62-81; origin of the Improved Order of Red
Men, 149, 150; various English acts, like
Stamp Act, etc., 151, 152; St. Tamina Society
and Sons of Liberty, 153-162: Society of the

Cincinnati, #.-165; R. G. Horton's account

*
of the formation of the Tammany Society of

New York, 166-170; Tammany Society and
contemporaneous history, it.-iS^; origin of
the St. Tamina Society, 185-187; Oldest In-
habitants' Association and certificate, 188; Dr.
Samuel L. Mitchell's paper on Tammany's
Patron Saint, ib.-iw, variations in orthog-
raphy, 195; the name, "Red Men" appears,
196, 197; connecting link between the St.
Tamina Society of 1771, and the Improved
Order of Red Men of 1834, 198.

Penalties of Infractions of Indian Rules, 31, 60.

Pennsylvania, 156, 169, 175, 177, 178, 196, 201,

2IO, 287, 288, 290, 291, 293, 297, 299, 304, 305,

312, 314, 318, 321, 337, 377, 392, 395, 404, 424.
Peter, G. A. (founder), 268, 280, 301, 320, 454.
Picture Writings (illustrated), 115, 116, 117, jig,

127, 128, 129, 130, 140.

POCAHONTAS :

Tribe, No. 3, 267; degree of, 22, 298, 303,
356, 368, 391, 394, 395, 396. 4°4, 4°°» 4°8, 41°,
414, 421, 496-497, 523-5241 581-587: History
of, 588-594-

Preamble, Red Men's Society of Pennsylvania,
201.

Preface, 5, 6, 7.

Proxy Representation, 289.

Rainmakers, The, 140, 141.

Red-jacket, 62, 81-87.

REGALIA :

G. C. U. S., 286; full specifications of, 294,
295; distinctive, 341, 521-524.

Red Men, Primitive, 23-148.

Requiem, Indian Mother's, 48.

Representation, 525-527.

Returns, Tax and Revenue, 527-529.

REVISED DIGEST:

Constitution G. C. U. S., 475; by-laws
G. C. U. S., ib. ; general laws for Great Coun-
cils, id. ; appeals, ib. ; appeals as regards
benefits, 477; duties of Commissioner, 478;
appropriations, ib.\ arrears, 479; assessments,
ib.; application for aid, it.; authority, ib.;
Beneficial Degree Councils, 481; cards, with-
drawal, 481-483; travelling, ib.; ceremonies,
483; certified receipts, ib. ; charters, #.-486;
charges (see trials), 486; Chiefs (of Great
Council), (of Tribe), (of a Degree Council),
(of Degree of Pocahontas), (eligibility),

(duties of) i ib.-tfft; committees, #.-493;
consolidation, ib.; costumes, 494; Councils,
ib.; Council Brand, 495; dating, z'£.; Degrees,
z<}.-497; Deputy Great Sachems, and Deputy
Great Incohonees, ib.; dismissal certificates,
498-499; diplomas, ib.; dues, ib.; elections,
ib.-y>\ ; extinct Tribes, ib. ; forms, ib. ; fees,
ib.; funds, 502; State Great Councils (how com-
posed) , ib., 503 ; honors, ib., 504 ; Act of incor-
poration, ib., 505; Indian relics, ib.; insurance,
ib. ; laws, ib. -507; lotteries or gift enterprises,
ib.; Mark, ib.; membership, 508-510; non-
residents, ib. ; Parliamentary law, ib.-$\\\
rules of order, #.-513; past chiefs, 514-516:
permanent fund, ib.; penalties, ib. ; forfeiture
of charters, 517; per diem and mileage, ib.,
518; phraseology (calendar), ib. ; printing of
records and supplies, 519; quorum, ib.; Rais-
ing of chiefs, 520; records, ib. ', regalia, 521-
524; rejections, renunciation, and resignation,
reinstatement, ib., 525; representation, ib.-
527; returns, tax and revenue, $.-529;
stricken from the roll, and suspensions, 530;
Tammany Day, 531; terms of chiefs, ib. ;
trials, 532-535; Tribes, ib.; twigging, 536;
vacancies, ib. ; visitation, 537 ; voting, ib. ;
withdrawals and errata, 538.
Rhode Island, 169, 293, 350, 375, 392, 393, 395,
404, 405, 441.

Skinner, John S., 185, 187.

Shallus, Francis, 213, 215.

Six Nations, 32, 91.

SOCIETY :

Of the Cincinnati, 162, 163, 165; of Red
Men, second epoch in history of, 199; the
Fort Mifflin organization, ib., 200; Preamble of
the Red Men's Society of Pennsylvania, 201 ;
first officers, 204; ceremonies of initiation, ib.-
206; the Tribe at Charleston, S.C., 207, 208;
early Minute Books, z"<J.-2io; ancient Tribes
of Reading, Pa., Albany, N.Y., Baltimore,
Md., ib., 211 ; records lost, 213, 214; list of
white men adopted, 216; documentary evi-
dence, 217-246.

Songs, the Red Men's " Free and Easy," 221,
222, 223, 224, 229; Pocahontas, 593-594.

Sons of Liberty, 18, 20, 118, 153, 154, 155, 156,
157, 158, 159, 160, 161, 162, 177, 184, 196.

South Carolina, 160, 169, 355, 388, 389, 394, 395,
412, 414, 444.

St. Tamina Day, 20, 177, 201, 531.

SPEECHES:

Of Handsome Lake, 62-81; of Red-jacket,
ii.-Sj ; of Ho-na-ya-wus, or Farmer's Brother,
ib.-9&; Corn Planter, 89-91; Black Thunder,
z2.-93; Black Hawk's Lament, t'i.-qs ; Captain
Pipe, $.-97; Logan, the Mingo Chief, #.-98;
Last of the Mohicans (Mohegans), 118-139.

INDEX.

623

STATE GREAT COUNCILS:

History of, and statistics, 433-448; how com-
posed, 502, 503.

Statistics, 287, 289, 292, 297, 299, 301, 305, 307,
309, 311-312, 313-314, 315, 3*7, 3*9, 321, 322,
337. 338i 341-342, 344. 347, 348, 351, 354, 356,
363, 365, 367, 37°, 373. 376, 379-380, 382, 386,
388, 390-391, 393, 395-396, 404, 408, 411, 414-
4I5, 420, 423-448.
SUBJECT:

Outline of, 17; the evidence from Tradition,
18; Epochs, 19-22.

Table of Contents, 7, 8.

TAMMANY:

Society of, 18, 20; Columbian Order, 162; ac-
count of, 166-170; Colonel Willet's report, ib.-
174; Odes, 178, 180; Legend of Patron Saint,
188-194; various spellings, 195; various socie-
ties, 196; connecting links with the Improved
Order of Red Men, 198.

Tennessee, 339, 342, 357, 437.

Texas, 339, 342, 360, 372, 385, 390, 436.

Thanksgivings, Indian Paeans, 51, 52, 53.

Thanks, Return of, 7.

The Calumet, First Paper published in Interest
of the Order, 339-340, 357.

Theory of Government, 35-41.

Time, Indian Division of, 28, 49, 50, 251, 252,
495, 5i8.

Title Page, i.

Toronto, Dominion of Canada, 395, 396, 448.

Totems of the North American Indians, 119.

Traits of Indian Character, 58-62, 140-148.

Trails, 532-535, 562-569.

UNIFORM:

Degree, proposed and adopted, 391, 392;

Chieftains' League, 595-604.
UNION:

Improved and Independent Orders, 346, 354,

356. 367, 37°, 386.
Utah, 350, 355, 382, 419, 441.

VARIOUS EARLY COUNCILS:

At Fort Mifflin, 18, 196, 199, 200, 201, 202,
203; at Charleston, 207; at New York, 208;
Great Council of Pennsylvania, 210; at Phila-
delphia, 214, 215, 226; adjourned for social
purposes, 220; at Philadelphia, 221-246.

Vermont, 392, 395, 448.

Veteran's Badge, 419, 421.

Virginia, 169, 283, 286, 289, 297, 299, 304, 305,
3", 314, 321, 337, 393, 404, 425.

Wampum Belt, The, 384.

Washington, George, 77, 89, 108, 163, 164, 171,
179, 202.

Washington Monument, 356.

Washington (State of), 351, 355, 404, 406, 409,
414, 419, 442.

West Virginia, 293, 318, 321, 342, 343, 345, 404,
435-

Wigwam, Description of, 26, 27.

Wisconsin, 347, 350, 359, 390, 396, 440.

Work of the Order, Revision of, 283, 284, 286,
294, 295, '296, 298, 305, 306, 308, 309, 310,
3", 3'3, 3M, 3i8, 322, 324, 341, 349, 352,
354, 358, 3°4, 368, 381, 421, 529, 605-610.

Wyoming, 419, 448.

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